THE ART OF PHYSIC MADE PLAIN & EASIE; By the Learned D. FAMBRESARIUS, Physician to the most Christian King, LEWIS XIV.  
Translated out of his Famous Book, De Schola Medecin. By J. P. Gent.  
Published for Public Benefit.  
LONDON, Printed by H. C. for Dorman Newman at the King's Arms in the Poultry, 1684.   

To J. Heroard, Lord of Valgrimos, Counsellor in the King's Sacred Consistory, and one of the Chief Physicians.  
I Thought it proper, most Illustrious Sir, to speak something by way of Preface concerning the Method of the Physical Schools Dedicated to the King. Before I sent my Son Francis Fambresarius to the College of Montpellier, where he took his Degree of Doctor, I was willing to understand how much he had profited in the study of Physic, by the Instructions of his Father, and the Professors of the Parisian Academy, where he had been for four Years: Therefore I made use of private Questions and Exercises to examine him; which now, for the benefit of all Students, aspiring to be famous in Physic, I thought good to make public: For what is beneficial, by so much the more common it is, so much it is the better. I have us'● a Method no less plain than compendious, in all the Questions touching the singular Parts of Physic. The general Parts of Physic are generally first examined, afterwards those which are special, specially; the Form of Examination accustomed in the most Famous Academies, being exactly observed. But why I have given to these Physical Questions the Title of Schools, there are two Reasons: The one, because that according to the best Regulated Academies, I have induced so many Doctors upon the Examination of a Candidate concerning the whole Body of Physic divided did into so many Parts, the Signior Doctor beginning with the first, and so the rest in their Order: Secondly, Because that Cicero frequently uses the Word Schools, for the Disputations themselves frequently used in the Schools; as in the first Book of his Tusculan Questions. This I always adjudged to be the most perfect Philosophy, to be able to Dispute copiously and elegantly of the greatest Questions; to which purpose I made it my Business that we might presume to have Schools, after the manner of the Greeks. As after thy Departure, having several Friends with me in Tusculanum, I endeavoured to try what might be done in that kind; for as before I declaimed and pleaded Causes, which no man did longer than myself; so now I make use of another sort of Declaiming in my Old Age. I bid them put the Question which any one desires to be resolved in, and then either sitting or walking I dispute it. Therefore have I divided the Schools or Exercises of five days into so many Books. But I shall detain thee no longer in the Porch, (Most Noble Hero of our Art) I only beg of thee, to accept of these my Lucubrations with a favourable Aspect; which will add to the Heap of your former Kindnesses to me. Live long, for our Kings, for thy own, and our sake, Farewell,  
Paris, In the Calends of March, 1622.   

THE DEFINITION OF Physic: The Division of it; the Contemplation and Practice of which, is the Business of a Physician.  

Dean of the College.  
IT was a great Saying of that famous Philosopher, or rather Orator Tully, That a Discourse upon any Subject undertaken, by Reason ought to begin from the Definition, that the thing about which the Dispute arises, may be understood: Therefore, since we are going to dispute concerning Physic, my first Question is, What is Physic?  Candidate. 
Most reverend Dean, Physic, by Galen, in his Book of the Constitution of Art, is defined to be the Art of Preserving present, and the Restorer of decayed Health. And in his Introductory Book, A Knowledge protecting Health, and expelling Diseases.  
By Hypocrates in his Treatise of Wind, from the Effects, it is defined to be an Addition of what is defective, and a detracting of what is superfluous.  
By Herophilus, from the Subject, The Knowledge of what is wholesome, unwholesome, or between both.  Dean. 
Neither of these Definitions please me; That of Galen, because Physic is neither an Art nor a Science. That it is no Art, I thus demonstrate.  
An Art is a Systeme of Homogeneous Precepts methodically disposed, for obtaining the End. But the Precepts of Physic are not Homogeneous, but Heterogeneous: Therefore Physic is no Art.  Cand. 
I deny your Minor, most learned Master.  Dean. 
I prove it thus; Physic treats of things wholesome and unwholesome; but wholesome and unwholesome are Heterogeneous; therefore the Precepts of Physic are Heterogeneous.  Cand. 
I answer, That though in regard of the Variety of the Subject Matter, they may seem to be Heterogeneous, yet in regard of their Uniformity they are Homogeneous. Moreover, all Physical Theses's though they may be disagreeing and oppositely divided one from the other, yet in regard they all conspire to the same end, therefore they may be said to be Homogeneous.  Dean. 
But I deny Physic to be a Science.  
For a Science is only of things necessary and perpetual.  
But Physic teaches contingent Matters and Things that may be otherwise then at present they are.  
Therefore Physic is no Science.  Cand. 
I deny your Minor. For though Physic may have a contingent End, yet it consists of Axioms both necessary and perpetual.  Dean. 
There are many things in Physic which are controverted, and perplexed through variety of dissenting Opinions, which are opposite to Science: and therefore the Theorems or Rules of Physic are not always perpetually certain nor necessary.  Cand. 
I deny the Consequence. For though some Probable Problems may be controverted in Physic, however the Universal Theorems established by a Demonstration are certain and necessary, and consequently may be said to be composed of a Science.  Dean. 
But Physic treats of a vast number of Particulars and Singulars subjected to the Senses, of which no knowledge may be had, as being a habit of the Understanding, acquired by Demonstration. Therefore Physic is no Knowledge.  Cand. 
I deny the Antecedent: For Physic does not discourse of Peter or Paul in particular, but of a sound or sick body in general, and that according to the methods of Knowledge; though indeed a Physician in particular considers all those things that are subject to the Senses.  Dean. 
What do you say to this Argument, Candidate?  
The End of a Science is only Contemplation.  
But the End of Physic is an Action, the obtaining of Health.  
Therefore Physic is not a Science.  Cand. 
I distinguish the Major. The End indeed of speculative Knowledge is only Contemplation: But the End of Practical Science is Action. Add to this, that Physic is twofold, Teaching, and Practising. The End of Instructing Physic is the true and certain knowledge of Physical Precepts: But the End of Practical Physic is Action; the Conservation and Restoration of Health.  Dean. 
The Definition which Hypocrates give of Physic, I thus oppose:  
Every true Definition consists of Genus or Kind, and Difference; but neither Addition nor Detraction are Kind's of Physic.  Cand. 
I deny the Major. For neither of those Actions separately, but both together are the Genus of Physic.  Dean. 
I prove the Minor. The Genus of Physic is Faculty: Therefore neither of those Actions can be said to be the Genus of Physic.  Cand. 
I deny the Consequence.  Dean. 
I prove it thus: The Genus contains the several Causes that equally belong to the several Species: Thus Living Creature, the Genus of Man and Beast, contains Corporeal Substance, which is the Matter, and the Faculty of Life and Sense, which is the Common Form of Man and Beast.  
But Addition and Detraction are the Effects of Physic: For Physic adds what is wanting, and detracts what is superfluous, and all this for the restoration of Health: And therefore neither can be said to be the Genus of Physic.  Cand. 
I Answer, That Hippocrates' Definition of Physic is not Essential, but from the Effects. Where the Actions are Metonymically taken for the Faculty from whence they proceed.  D. 
Then for the Definition of Herophilus, I thus refute it. There is no such thing as a Neuter Body: Therefore Physic is by him ill defined to be a Science of things wholesome, unwholesome, or neither.  Cand. 
I deny the Antecedent.  Dean. 
I prove it thus: A sound Body is that which enjoys Health; an unsound Body, that which labours under a Disease.  
But the Body is either perpetually unsound or in Health:  
Therefore no Neuter Body.  Cand. 
I deny the Minor, For that is said to be a neuter Constitution, when the Body is said to be neither sick nor well.  D. 
I prove the Minor. Sound and unhealthy are immediate Contraries, according to the Opinion of Aristotle: Therefore seeing Health and Sickness are diametrically opposite, there can be no middle Constitution between 'em.  Cand. 
I Answer, Health and Sickness are immediately opposite according to Aristotle, but not according to the Physicians.  D. 
Galen teaches the contrary, where he says, That Health is Symmetry, Sickness Disorder: But there is no Medium between Symmetry and Disorder.  
Besides, Health is an Affection that produces a good, and not a sensibly depraved Action. But Sickness produces an Action sensibly depraved: now then between that which is sensibly and not sensibly depraved, there is no Medium.  
I declare also this farther upon the Authority of Galen; When a Body ceases to be healthful, it becomes sickly: And in another place; When the Body passes from Health into Sickness, the Transition is imperceptible. And in another place; He that can act and do as he was wont to do, according to all the Operations of the Body, is in Health; he that cannot, is unsound and Sick. And the Latitude of Health extends itself from the most perfect operation. to a sensible failing in the Operation: the Disease beginning from that sensible Depravation. Now neither in these, nor many other paeces, does Galen make any mention of the Medium; though sometimes he puts a Neuter between Sound and Sick.  Cand. 
I Answer, Galen sometimes takes Health in a larger sense, sometimes he contracts it within a narrower Compass; Affirming, that there is a certain sense in Habit, which is firm and stable, another in the Disposition and Affection, which is not so durable, but rather so infirm, as to be subject to every slight Injury. Seeing therefore Galen accounts him sound, in whom the wont Offices of the parts do not cease their proper Exercises, though they operate but feebly; then certainly those Neuters in decay, that are falling into Sickness, and those Neuters in Health, who are upon recovery; he also reckons among the Sound, and takes in the state of Neutrality within the Limits of Health. But when he excludes both Conditions as unsound, and not sufficient to act according as Nature requires, there he grants a Neuter Condition, which is not sound, in regard that preservation is not proper for it; but is requisite for Neuters falling into a Distemper, by way of Conservation, and to those that are newly recovered from a Distemper by way of Restoration.  Dean. 
How many are the Parts of Physic.  Cand. 
Four. That which contains the Speculation of Nature, called Physiology; that which comprehends the consideration of Health; that which treats of the Symptoms and Affections, called Pathology; and the last which treats of Medicines and Remedies in particular: Some there are who reckon five, making the Consideration of Causes and Symptoms to be two parts, though indeed they are both comprehended under Pathology.  Dean. 
This Division of Physic does not please me. For Natural Philosophy is a speculative Science; Physic an active Art; so that Physiology cannot be a part of both; but Physiology is a part of Natural Philosophy, and therefore no part of Physic.  Cand. 
Thus far you argue discreetly, Master; Physiology is a part of Natural Philosophy, therefore no part of Physic. But I deny Physiology to be a part of Natural Philosophy.  D. 
I prove it thus; Natural Philosophy, as of all other Animals, so it perfectly describes the Body of Man. Therefore Physiology is a part of Natural Philosophy.  C. 
Philosophy indeed considers the Body of Man as it is natural in general; but Physiology which is accounted the first part of Physic, considers the Body particularly, whether sound, or distempered, or between both. So that Physic is by some said to be particular to man.  Dean. 
How many things are perfectly requisite for the obtaining the perfect knowledge of Physic?  Cand. 
Three; Things natural, wherein Physiology employs itself: Things not natural, which the contemplation of Health appropriates to itself, in the knowledge of which Pathology, in the expulsion and resistance of which, the There apeutic parts busy themselves.  D. 
Which d'ye call things Natural?  C. 
Those things which constitute the Nature of Man.  D. 
How many sorts of things Natural may be reck'ned up?  C. 
Seven in all. The Elements; the Temperaments, the Parts, the Humours, the Spirits, the Faculties and Functions. Of the Elements.  D. 
What is an Element?  C. 
An Element is the smallest part of that, of which it is an Element, Gal. l. 1. of Elements. Now he calls the smallest part the most simple; which cannot be divided into other parts different in species. An Element is therefore the most simple part of a mixed Body.  
By others an Element is divided into a simple Body, of which any thing is first made, and into which at last it is again dissolved.  D. 
By this reason the Bones, Muscles, Flesh, and other Similar parts shall be said to be the Elements of Humane Body, because they are simple Bodies of the Organic Members, are first constituted, and into which they are every one divided.  C. 
Not so: For though they appear Simple to the Senses, yet are they really composed of the four Elements, and dissolved at length into them again; in regard the last dissolution of mixed Bodies stops in the Elements.  D. 
How! Are not the Elements themselves, the common beginnings of Natural Body's, dissolved into Matter and Form?  C. 
In thought it seems to be so, but not in reality. For the Elements are only to be divided by Reason, and not by actual Operation.  D. 
What Difference is there between Principles and Elements?  C. 
The Difference is twofold: First, The Elements proceed out of others before them, and out of one another. But Principles proceed neither from others, nor from themselves, but out of themselves produce all Natural things.  
Secondly, The Elements are of the same Genus with those things of which they are Elements: But Principles cannot be of the same Genus with those things of which they are Principles; Wherefore in regard that Elements are Bodies, it is apparent, that those things of which they are Elements are Bodies; but the Principles of Bodies are Incorporeal.  D. 
How many Elements are there?  C. 
Four: Fire, Air, Water and Earth, which frequently by Hypocrates are called Hot, Moist, Cold and Dry.  D. 
By what Arguments are the Elements proved to be four?  C. 
Chief by three. First, because they are the first four Elements liable to the sense of Feeling, and so many real Agreements of Tangible Qualities. Next, because the four Elements concur to the forming of mixed Bodies. Lastly, Because all mixed Bodies are dissolved back into the four Elements.  D. 
I would have thee demonstrate how Human Bodies are composed of these four Elements.  C. 
It is the general Assent of all that our Bodies are composed of Organic Members in the first place; then those Organic Members are perfected out of a Composure of similar parts, which similar parts deduce their Original from the Seed and Maternal Blood, both proceeding from a mixture of Humours; which mixture arises from the Meat and Drink put into the Body; the product of which, whether the Flesh of Land-Creatures, or of Fish, whether Fruit-Trees, or Herbs and Flowers, is only the promiscuous concourse and mixture of the Elements. Seeing then our Nourishment proceeds from the Elements, from our Nourishment the Humours, from the Humours the Similar Parts, from the Similar Parts the Organic Members; from the Organic parts of Human Body, it is manifest that the same is composed according to the method of Nature, out of the four Elements: Moreover that Human Bodies consist of those first Elements, is plain from their last Dissolution; for that when a man dies, all things return from whence they came. Thus the innate heat dissipates and flies away to the Element of Fire. His Breath returns partly to the Fire, partly to the Air. The flowing Humour becomes Water again. The more solid, thick and firm parts, when once the Moisture is exhausted, dry up and moulder to dust. This the most admired Hypocrates first gave us to understand, where he declares, that when Man expires, every thing separates to its proper Nature, and returns to those Elements of which it was at first composed. The Moist to the Moist; the Dry to the Dry; the Hot to the Hot; and Cold to the Cold.  D. 
Tell us more plainly how human Body is generated out of the four Elements.  
The Body of Man is not composed of the Bodies of the Elements alone, but of their conjoined Qualities, nor these neither pure, but intermixed and tempered, according as they act of suffer among themselves.  D. 
Repeat the Qualities of the several Elements.  C. 
Fire is hot in the Extreme, remissly dry. Air moist in Extremity, remissly hot. Earth cold in the Extreme, remissly moist. The Earth dry in the Extreme, remissly cold. So that the first four Qualities are Heat, Cold, Moisture and Drought: Of which the Elements are the first Subjects; and out of their Mixture and Temperament our Bodies are composed; which while the Mixture and Temperament remain equal and just, are in perfect Health; but when that Mixture and Temperament fails, or is altered by some Accident, the Body becomes distempered.  D. 
What is Mixture?  C. 
Mixture is the Union of Altered things apt to be mixed.  D. 
How is Mixture made, either according to the Qualities or the Forms, or in the whole?  C. 
Qualities are altered, Forms united, the whole Elements mixed with the whole.  D. 
Show me more distinctly the Reason of Mixture.  C. 
Alteration precedes Mixture, or rather the Conflict of contrary Qualities precede the acting and suffering of the Touch; for all Physical Agents act by the Touch. And therefore all Elements that concur to constitute a mixed Body, touch one another in the first place; then act one upon another by their Repugnancy and Contrariety, and so by their mutual acting and suffering, divide themselves into the smallest parts imaginable, make way and enter every where, and this is called Mixture in the whole.  D. 
Then you say, Substances are mixed with Substances.  C. 
Why not?  D. 
Because no Mixture is made without Repugnancy; but Substance is not repugnant to Substance.  C. 
Substance is not repugnant to Substance of itself, as it is Substance; but in respect of its Qualities. So Fire in its whole Form and Substance does not resist Fire; but one in its Quality; Fire being hot, and Water cold. Alteration is not a mutation or change of Forms, but Qualities. The Elements through their mutual Contests are altered in their Contests, are altered in their Qualities, and are tempered by their being broken and pierced; taking away the Repugnancy, they are easily united. But from the Union of the Forms of every Element, one Form of a mixed Body arises.  

Of Temperaments.  D. 
What is a Temperament?  C. 
A Temperament is a proportion of the four chief Elementary Qualities proper for the true exercise of the Natural Functions. Avicen defines a Temperament to be a Quality arising from the Elements proportionably mixed. Galen calls it the Beginning of Natural Functions and Faculties. Averrhoes, the Form of a mixed Body. But this last Definition does not please me, because the form of a mixed Body is a Substance, but Temperament is an Accident in the Order of Qualities.  D. 
Think you a Mixture of the first Qualities may be made without a Mixture of the Elements?  C. 
By no means. For though in this, Temperament differs from Mixture, that the latter is made proper to the Elements, the former to the Qualities, yet are they so conjoined, that neither Mixture can be made without the aid of Efficient Qualities, nor Temperament without the substance of all the Elements. So that Temperament is a kind of Harmony of the four principal Qualities, proceeding from the Mixture of all the Elements.  D. 
How many are the Differences of Temperaments in general?  C. 
Nine. One Temperate, eight without Temperature; of which four are simple; Hot, Cold, Moist, Dry, and as many compounded; as Hot and Moist, Hot and Dry; Cold and Moist, and Cold and Dry.  D. 
What is that which is said to be Temperate?  C. 
That which the Greeks call well-tempered, which is as it were the Rule and Measure of all Temperaments.  D. 
Of how many kinds is it?  C. 
Twofold. The one Tempered absolutely and to weight; the other to Justice in several Genus'.  D. 
What call ye Temperament absolute and to weight?  C. 
That in which there is an even and equal Portion of Elements mixed together; no more of hot then moist, no more of cold then dry.  
This Galen believes to be rather imaginary, then real; or if at any time it happen to be, yet that it lasts but a very short time.  D. 
What call ye Tempered to Justice in several kinds?  C. 
That which does not contain an exact evenness of Contraries, but such a decent Mediocrity as its Nature requires, and best agrees with the Genus or Species: So that the equality of the Mixture is not to be measured by Arithmetical, but Geometrical Proportion. For Justice gives to every thing its due, according to Dignity.  D. 
What are the simple Temperaments without Temper?  C. 
Such Temperatures wherein one of the four Qualities exceeds, as either Heat, Cold, Moisture, or Drought.  D. 
Which are the Compounded?  C. 
In which there is an Excess of two Qualities: as a Temperature hot and moist, in which the Heat exceeds the Cold, and Moisture Dryness. Cold and dry, which has more of Cold then Heat, and more of dry then moist.  D. 
Thou hast in vain distinguished the Temperaments into Simple and Compound; when there is no simple Temperaments, but all are compounded.  C. 
That I deny.  D. 
I prove it thus: A Simple Temperament is that wherein one only Element prevails; as Hot, in whose Temperament Fire prevails; Cold, in which Fire overcomes.  
But every Element has two Qualities; for Fire is hot and dry, Water cold and moist.  
Therefore there is no simple Temperament  C. 
That is called a Simple Temperament, wherein one Quality prevails, not one Element.  D. 
Against thy Answer I thus argue:  
Seeing that Quality is an Accident, it cannot subsist by itself without a Subject: And therefore if any Quality of an Esement prove superior, of necessity he Element to which it belongs must tprevail.  C. 
Although every Element have two Qualities, there is but one which is predominant, from which the Temperament derives its name: But therefore is it called a Temperament hot or cold, because the Heat prevails over the contrary Cold, or the Cold over the contrary Heat, with an equality of moist and dry: And it it called a moist and dry Temper; because the moist is more powerful than the dry, or the dry then the moist, with an Equality of hot and cold.   

Of the Parts.  D. 
Thus much for the Elements and Temperaments; now let us come to the Parts. What is a Part?  C. 
The Word Part, in a large sense, signifies whatever makes up the whole frame of Human Body; for whatever completes and perfects the whole, is called a Part, as Galen testifies. In this large and extended signification Hypocrates uses the Word, when he calls the Humours and Spirits Parts. But by Fernelius a Part is properly described to be a Body cohering to the whole, conjoined by Life, common to both, and provided for such a Use or Function: By which Definition Humours and Spirits are excluded out of the number of Parts, because they never stay or cohere, but are carried with a swift motion through the Veins and Arteries.  D. 
What is the Division of Parts?  C. 
The Division of Parts is manifold; but the chief Division is into such as contain, and such as are contained.  D. 
Which are the containing parts?  C. 
The solid parts which are upheld by themselves.  D. 
How are they divided?  C. 
Into Similar and Dissimilar.  D. 
What are Similar Parts?  C. 
Similar Parts, so called, as being of the same Nature, are such as consist of one equal Substance, every way like to its self, in which as being smallest to the Sense, the Dissolution of the Body consists; for which reason they are sometimes called Simple and Primary; and sometimes sensible Elements, as appearing most simple to the Senses.  D. 
How are Similar Parts divided?  C. 
Into Spermatic and Sanguine.  D. 
What are the Spermatick Parts?  C. 
Such as consist of Seed.  D. 
How many are the Similar Spermatic Parts?  C. 
Nine. Bones, Muscles, Ligaments, Fibres, Membranes, Nerves, Veins, Arteries and Skin.  D. 
But I say, Nerves, Veins, Arteries and Skin are Dissimilar Parts; for Galen, Hippoc. and Plat. Of the Use of the Parts, assert, that the Nerves are Marrowy within, Membrany without; that the body of the Veins and Nerves are interwoven with Membranes, and several Fibres; and that the Skin consists of Nerves, Veins and Arteries; and therefore they ought not to be numbered among the similar Parts.  C. 
I answer, There are two sorts of Similar Parts; for some are really Similars, as Bones, Muscles, Ligaments, Fibres, Membranes; other only in the judgement of Sense; and so Nerves, Veins, Arteries and Skin shall be Similar Parts, because upon the first view their substance seems to be of the same kind.  D. 
Which are the Sanguinary Parts?  C. 
Which have their Original from the Blood, as Flesh and Fat.  D. 
Which are the Dissimilar Parts?  C. 
The Dissimilar Parts are such as are not composed of parts of the same Nature, but of several differing in Species. They are otherwise called Organic, as being the Instruments of which the Faculties and Functions of the Mind make use.  D. 
How are the Organic Parts divided?  C. 
Into Animal, Vital and Natural; and every one of these, into Principal and Assistant.  D. 
What d'ye call the Animal, Vital, and Natural Parts?  C. 
The Instruments of the Animal, Vital and Natural Functions.  D. 
What d'ye call the Principal part?  C. 
That part which governs the rest.  D. 
Which are the Assisting parts?  C. 
Those which are subservient to the Principal, and derive their Original from it for the most part.  D. 
Which is the principal Organ of the Animal Function?  C. 
The Brain; for it is the common Original of all the Animal Functions, as well sensitive, as moving; the Seat of the Animal Spirit, and the beginning of the Nerves.  D. 
How many are the Organs assisting the Brain in the exercise of the Animal Function?  C. 
Twofold; for some convey the Animal Faculty to sense and motion, others operate; of which sort are all the proper Organs of every Sense, exterior and voluntary motion.  D. 
Which are the Organs that convey the Faculty of sense and motion?  C. 
The sensitive and moving Nerves?  D. 
Which are the proper Organs of every Sense?  C. 
The Eyes, of seeing; the Ears, of hearing; the Nose, of smelling; the Tongue, of taste; and the Skin, of feeling.  D. 
which are the proper Organs of voluntary motion?  C. 
The Muscles.  D. 
Which is the principal Organ of the Vital Functions?  C. 
The Heart; for it is the fountain of Vital Faculty and Spirit; the principal Seat of native Heat, and the Original of the Arteries.  D. 
Which are the Organs subservient to the Heart?  C. 
They are twofold; the Organs of Respiration, and of the Pulses.  D. 
Which are the Organs of Respiration?  C. 
They are of three sorts; some for conveyance, others for reception, others for motion.  
The Organs that convey the Air, the Windpipe and rough Artery: The Lungs receive the Air down in, and prepare it for the Heart: The moving Organs are sixty five Muscles, dilating and contracting the Breast; for the Air is not drawn, nor the Vapours excluded, without the motion of the Breast.  D. 
Which are the Instruments for the Pulses?  C. 
The Arteries.  D. 
Which is the principal Organ of the Natural Functions?  C. 
The Liver; for it is the Original of the natural Faculty, and of all the Veins, and the first Instrument of the generation of Blood.  D. 
How many sorts of Organs are subservient to the natural Faculty?  C. 
Two sorts; for some are appropriated for nourishment, others appointed for generation.  D. 
Which are the assisting Organs of nourishment?  C. 
They are of three sorts; some for preparation, some for purgation, and some for distribution of the Nourishment.  D. 
Which are for preparation of the Nourishment?  C. 
The Mouth and Stomach prepare the Nourishment, the one by Mastication, the other by Concoction.  D. 
Which serve for Purgation?  C. 
They are of two sorts: for it is the Office of some to purge the Chylus; for the Excrements of the Chylus are sent forth from the Belly; but the Bladder of the Gall, the Spleen, the Kidneys and Bladder are the Organs appointed to purge the Blood; for they receive and separate from the Blood those excrementitious Humours begot in the Chylous matter at the time that it turns to Blood.  D. 
Which serve for the Distribution of the Nourishment?  C. 
The Veins,  D. 
Thou hast reckoned up all the Organs serving to Nourishment, now give me an account of the Organs of Generation.  C. 
The Organs of Generation, some are common both to Male and Female, some proper to each Sex.  D. 
which are common to both Sexes?  C. 
Testicles and Spermatick Vessels, as well preparing, as conveying the Seed.  D. 
Which Proper?  C. 
The Yard to the Male, the Womb to the Female.   

Of the Humours.  D. 
Having thus reckoned up the parts containing, now for the parts contained. Which then are the Parts contained?  C. 
The fluid parts, which are supported by the help of others, such as are the Humours and Spirits.  D. 
How many Humours are contained in the Body?  C. 
Besides the Primogeneous Humour, or that which comes naturally of itself, there are two other adventitious, that is to say, the Alimentary and Excrementitious.  D. 
What d'ye mean by the Primogenious Humour?  C. 
A certain Oily substance, bred in the more solid parts of the Body, from their first Original, being the Basis and Seat of Spirit and innate Heat, and is therefore called by the name of Radical Moisture.  D. 
Which d'ye call the Alimentary humours?  C. 
The Juices of the solid parts appointed for nourishment, which derive their original from a commixture of the four Elements.  D. 
Which the Excrementitious?  C. 
The superfluous moisture in the Body, useful to Nature.  D. 
How are the Alimentary humours distinguished?  C. 
Into Primary and Secondary.  D. 
Which are accounted the Primary?  C. 
Those which are distributed by the Chylus in the Liver, by the Power of its natural inbred heat, through the Veins to the several parts of the Body for their Nourishment.  D. 
How many Primary Humours are there?  C. 
Four. Blood, Choler, Melancholy, and Phlegm. Which are all mixed together in the Veins. This mixture of the four Humours is called the Sanguinary Mass by reason that the Blood has the greatest share in it.  D. 
What is to be understood by the Word Blood?  C. 
The Word Blood is sometimes taken in a diffusive Sense for the whole Mass of the Blood; but properly it signifies the more pure and enlivening part of it.  D. 
What is the Temperature of the Blood?  C. 
The Blood, generally taken for the whole Mass of Blood, is well tempered, in regard the temperature arises from an equal mixture of the future contrary humours; together with a just proportion and decent Harmony of the same: but being considered in itself, as pure and limpid, it is hot and moist, and something of the nature of Air: Nor is it differenced from the rest of the humours by reason of this peculiar temper only, but also by its Consistency, Colour, Taste and Use.  D. 
What is the Consistency of the Blood, what its Colour, Taste and Use?  C. 
The Blood is of a consistency so thin, that while it is kept within the bounds of Nature, it appears neither thicker nor thinner, of a red Colour, and sweet Taste. It nourishes chief the musculous parts, while it hai the predominancy; and makes men fleshy, lively, handsome, good dispositioned and cheerful.  D. 
In what Ages is the Blood most prevalent?  C. 
In Children, Youth and Young men; thus Galen affirms, That Boys, Young men, and Striplings between both, enjoy most of the sanguine Humour, as in whom the first Principles of Life are yet most vigorous.  D. 
When does it most abound in the Body?  C. 
The Blood is most plentiful in the Spring, because then the Frosts are dissolved, and the Waters are let lose, according to the Opinion of Hypocrates?  D. 
What is Choler?  C. 
Alimentary Choler is the more thin part of the Sanguinary Mass, partaking of the Nature of Fire, in Temperament hot and dry, of a pale or yellow Colour, bitter in Taste; and causes men to be lean, tough, active, rash and hasty, nourishing those parts which are most akin to its Nature, wherein it differs from the excrementitious.  D. 
What is the excrementitious Choler?  C. 
That which is sent to the Bladder or Bag of the Gall, to hasten the expulsion of the Excrements, and to cleanse the Guts of any slimy matter sticking to them.  D. 
In what sort of persons is Choler most predominant?  C. 
Yellow Choler abounds most in those who are in the Prime of their Age, as Galen avers.  D. 
When does it most abound?  C. 
Choler abounds most in the Summer, as Hypocrates declares: as also in a dry season of the Air, for that drought renders the hands more Choleric in quality, as Galen delivers his judgement.  D. 
What is Melancholy?  C. 
Alimentary Melancholy is the thicker part of the Sanguinary Mass, of the nature of the Earth, in temper cold and dry, of a black colour, sour in taste, and renders men sad, thoughtful, morose, severe and constant; it nourishes the most solid and dry parts of the Body, as the Bones; where it differs from the excrementitious.  D. 
Which is the excrementitious Melancholy?  C. 
That which is carried to the Milt; where it is separated from the more useful Juice that affords it nourishment, and so poured out into the Stomach, to excite the Appetite, and to strengthen the Faculty which retains the meat there during Concoction.  D. 
What sort of People are most subject to Melancholy?  C. 
Black Melancholy is most exuberant in the declining Age of Men, by the Authority of Galen.  D. 
When does it most abound in the Body?  C. 
Black Melancholy abounds most in the Autumnal Season, as Hypocrates relates.  D. 
What is Phlegm?  C. 
Alimentary Phlegm is the more liquid part of the sanguinary Mass, of the nature of Water, in temper cold and moist, of a white colour, and sweet Taste, or rather without any savour. It makes men slothful, sleepy, dull, fat, white, and effeminate; it nourishes the Brain, and other cold and moist parts of the Body; wherein it chief differs from the Excrementitious.  D. 
What is the Excrementitious Phlegm.  C. 
The Serous or Whey-like superfluity which the Kidneys separate from the Blood, and convey to the Bladder through the ureters, where it is called Urine.  D. 
At what Age is Phlegm most redundant?  C. 
Phlegm abounds most in old Age, by reason of the decay of the Natural Heat.  D. 
When does it most abound in the Body?  C. 
The Winter fills the Body with Phlegm, by reason of the great plenty of Rain, and the length of the Nights, as Hypocrates declares. A moist Constitution of the Air works also the same Effect; for the moisture of the ambient Air increases flegmatic Humours, and begets a great many watery superfluities.  D. 
Which are accounted the secondary Humours?  C. 
Such as derive their Original from the former in any part of the Body; where they are more exactly prepared by the last concoction: from whence two manifest Excrements proceed, Sweat and Ordure; besides what goes forth by insensible Transpiration.  D. 
How many are the secondary Humours?  C. 
They are reckoned to be in number four; according to the diversity of those Alterations which they undergo, while they are prepared for the nourishment of every part.  
The first is that which is contained in the small Veins, thence ready to empty itself into the vacant spaces.  
The second, that which being diffused into the substance of the Part, penetrates it like a kind of Dew.  
The third, that which gathering about the Hair, sticks to it.  
And the last is a thickened Liquor that sticks in such a manner to the Fibres, that it seems to be changed into the substance of a Similar Part. And thus the Humours through the variety of their Alteration, at length change into the Nature of the Body.  D. 
Thinkest thou the Humours constituting the Nature of the Body to be perpetually Natural?  C. 
Not so: for as when the Humours observe their Mixture and Temper, they are natural; so when they fall from their equal Constitution, they become devious, and wanderers from Nature. Whence it happens that Bodies are sometimes sound, sometimes sick; according to that of Hypocrates, containing in itself Blood and Phlegm, black and yellow Melancholy, by which the Nature of the Body is constituted, and by means of which it is either sick or well; for by the benefit of these it is in health when they answer one to another in reference to Temperament, in Quantity, and Quality; and in reference to Mixture, when they are mixed, and not separated one from the other.  
But the Body is sick through the ill operation of these; when in reference to Temperament, one abounds, the other is defective in Quality; or when in Quality, when the faculty of the one is more intense, of the other more remiss. Or else in reference to Mixture, when one Humour separates from the rest of the Mass; for when one Humour is separated from the rest of the Mass, there must of necessity be some Distemper in that part, from whence the Humour is departed contrary to Nature; or in that part where it overflows contrary to Nature; which Humour departing from the rest, if it be expelled without the Body, begets a simple Disease; but if it remain within the Body, it will cause a double Distemper in that Part which it has left, through Evacuation, and in the Part where it abounds, by Repletion.  D. 
How does the Blood deviate from the Rule of Nature?  C. 
When it grows corrupt, that is, when the thinner portion of it turns to yellow, the thicker to black Choler; by which it becomes fuller of Choler and Melancholy: Or if it be vitiated by other Humours which flow into the Veins from the Bag of the Gall, or any other Parts.  D. 
How does Choler deviate from Nature?  C. 
When either within or without the Veins it changes its Nature.  D. 
How many sorts of Choler are bred in the Veins contrary to Nature?  C. 
Three sorts; the pale, the yolk-coloured, and the black.  D. 
How does Choler become pale?  C. 
By the mixture of the serous Humour.  D. 
How of the colour of the Yolk of an Egg?  C. 
It is compounded of yellow and pale, while the Acrimony of the Unnatural Heat is boiled up as it were to a Consistency, so that of a thin, it becomes a thick substance, and the colour of it is likewise heightened, resembling the colour of a raw yolk of an Egg.  D. 
How does black Choler departed from its natural course?  C. 
Black Choler is made of the Vitelline by the extremity of Heat and Burning.  D. 
How many sorts of Choler are bred out of the Veins contrary to Nature?  C. 
Three sorts; the Leek-coloured, the Rust-coloured, and the Woad-coloured.  D. 
What is the Matter which compounds them?  C. 
They are generated chief in the Stomach, of Meats that are of vicious and evil Juice; and the Vitelline Choler poured forth into the Stomach, is frequently changed into one or other of these, contracting a change of colour from the coldness of the Place.  D. 
What causes the Effects of Melancholy against Nature?  C. 
When the MeIancholic Humour, by extremity of Heat is as it were burnt to ashes; so that it becomes sharp and biting, differing from the Melancholic Juice, as burnt Lees from not burnt. This sort of Melancholy is called Black Choler, and Black-choleric Humour.  D. 
What causes in Phlegm its contra-natural Effects?  C. 
When it is corrupted either in the Veins, or without the Veins.  D. 
How many sorts of Phlegm are bred in the Veins against Nature?  C. 
Two sorts; Acid and Salt.  D. 
What is the Acid;  C. 
That which is chief raw and crude, which besides the first and imperfect Alteration in the Stomach has had no other Concoction.  D. 
How comes Phlegm to be salt?  C. 
By the corruption of sweet Phlegm through the mixture of the serous Humour.  D. 
How many sorts of Phlegm are bred without the Veins?  C. 
Four sorts; the Watery, the Snotty, the Glassy, and the Pargetty.  D. 
What is the Watery?  C. 
That which is so thin that it distils from the Nostrils, or falls from the Brains upon the lower parts like Water.  D. 
What is the Mucous?  C. 
That which by the heat of the Parts is thickened into the substance of Snot.  D. 
What is the Vitrous or Glassy;  C. 
That which in colour and substance is like melted Glass, thicker and colder than the Snotty.  D. 
What the Pargetty?  C. 
That which at length becomes as thick and hard as Parget; such as is sometimes seen in the Joints, in which, after preceding thinner distillation, and dissolutions of the thinner part of the Matter, at last appears a piece of Phlegm hardened like a Pumice-Stone.   

Of the Spirits.  D. 
Leaving the Humours, let us proceed to the Spirits. Why are they called Impulsive by Hypocrates?  C. 
Because that by their means the Corporeal Bulks of Living Creatures are moved, perceive, live and subsist; even by their aid the dull and heavy bodies of living Creatures are subjected to the Empire of the Soul, and brought under its government and power. Moreover, by means of them, the corporeal substance coheres with the incorporeal; whereby it comes to pass, that they are as it were the Bands that tie both Soul and Body together.  D. 
What is a Spirit?  C. 
A Spirit is an Airy, thin, transparent Substance, the seat of natural Heat, the Vehicle of the Faculties, and the first Instrument that sets the Functions at work.  D. 
How many sorts of Spirits are there?  C. 
Two; the one innate, and the other infused.  D. 
What is the innate?  C. 
That which was engrafted into the several Similar Parts by the first Beginnings of Generation; the foundation of which is the Radical Moisture.  D. 
Which is the infused?  C. 
That which flows in from elsewhere, and cherishes and preserves the innate, every where conveying Faculty and Heat, to enable the Functions in their several Duties.  D. 
Of how many sorts is it?  C. 
Threefold; Animal, Vital, and Natural.  D. 
What is the Animal Spirit?  C. 
A Spirit begat in the Ventricles of the Brain, of Vital Spirit, and inspired Air; whence being distributed through the moving and sensitive Nerves, it renders all the Parts of the Body capable of Sense and Motion.  D. 
What is the Vital Spirit?  C. 
That which is bred in the left part of the Heart, of the natural Spirit, and the Air sucked in by the Lungs, whence it is conveyed through the Arteries to every part, to cherish the inbred Spirit, corroborate the natural Heat, and restore strength.  D. 
What is the Natural Heat?  C. 
That which proceeding from the Liver, is diffused together with the Blood through all the Veins, the Cause of Generation, Nourishment and Growth.   

Of the Faculties.  D. 
Thus far we have discoursed of the Parts both Solid and Fluid, of Human Bodies; let us say something concerning the Faculties and Functions of the Soul. Give me then the Definition of a Soul.  C. 
A Soul is the form of a Living Body. By Aristotle it is defined the Entelechy of a Natural, Organic Body, potentially having Life.  D. 
What is meant by Entelechia?  C. 
Some interpret the Word to be the gaining of Perfection; others the Act of Perfection; but the latter Interpretation does not please me; for the Soul is not an Act, but the Efficient Cause of the Act. And thus Life is the Act of the Soul, not the Soul itself.  D. 
Seeing then we are come to the consideration of Man, I would have thee explain what the Soul of Man is.  C. 
It is that which gives him Vegetal, Sensual and Intellectual Life. By Aristotle it is defined, to be the Beginning of Living, Perceiving and Understanding. By others, the first Cause of all the Functions of our Body, for the performance of which, it is endued with a manifold Ability or Faculty.  D. 
What is Faculty;  C. 
It is the inbred power of the Soul, of which she makes use for the producing of Actions. By Galen it is defined, The Efficient Cause of Actions; and is therefore a Faculty, because whatever it does, it is able to do: so that under the Word Faculty is comprehended that which has a Power to act.  D. 
Why does Galen refer the Cause of Action to Temperament?  C. 
Because Temperament is the Cause why the Soul performs her Actions, without which she could not. Therefore, says Galen, in his Book of Conjecturing by the Pulses, The Soul is seated in the commodious Temperament of the several Parts; for that then every Part performs with vigour its proper Office, when in best Temper. On the other side, it acts amiss and feebly, when it is out of Temper.  D. 
Then the Soul it seems, flows from Temperament, unless you take the Soul to be Temperament itself.  C. 
I do not believe the Soul to be Temperament, because the Soul is a Substance; but Temperament is only an Accident: But I believe that Faculty flows from both; from the Soul, as from the Essential Form, which is the first and chief Cause of all those Actions which we daily perform: from Temperament, as from the accidental form, which is the assisting Cause, without whose aid Souls cannot produce Actions.  D. 
How many sorts of Faculties are there?  C. 
The Essence of the Soul is purely uncompounded, because there is but one form of one Body; but Faculty, by the Physicians is said to be threefold; Animal, Vital and Natural.  D. 
Nature, the Architectress of the Body, when she first gins to raise the Frame, bequeathes several Faculties to the single Parts, for the preservation of the whole; therefore there are as many Faculties of the Soul, as Parts of the Body.  C. 
The Parts of the Body are endued every one with their proper Faculties, on purpose to serve the whole with so many Actions which it cannot want; so that the number of Faculties and Organic Parts must be equal. But as the Parts, so the Faculties are contained under three Principal Kind's; Animal, Vital and Natural.  D. 
What is the Animal Faculty?  C. 
It is that which is only enjoyed by Animals; from whence it derives its Name.  D. 
Of how many sorts is the Animal Faculty?  C. 
The Animal Faculty is threefold; Principal, perceiving and moving.  D. 
Which is the Principal Faculty?  C. 
That which resides only in the Brain, and in no other of the Organs.  D. 
Of how many sorts is it?  C. 
By Galen it it is said to be threefold; Imagination, Ratiocination and Memory: But the first and last are referred only to the interior Sense, by those to whom the Understanding, only proper to Man, seems worthy the name of Principal.  D. 
What is Imagination?  C. 
It is that which receives and apprehends the Images and Ideas of things objected to it, and accepted by the Senses; out of which being for the most part mixed and confused, it produces and forms many things which before fell not under the power of the senses.  D. 
What is Ratiocination?  C. 
The Mind is that with which Man endued, excels all other Creatures, by whose assistance it understands and knows things incorporeal, and forms abstracted from all Matter; drawing universal Notions of things sometimes out of one, sometimes out of another.  D. 
What is Memory?  C. 
It is that which stores and lays up within itself the forms and Images of Things represented by the Fancy, and recalled to the judgement of Reason.  D. 
Where are the Principal Faculties of the Soul lodged?  C. 
The Arabians lodge the Imagination in the foremost Ventricles of the Brain, Reason in the middle, and Memory in the hindermost; but the Grecks deny them to be confined to places, affirming them to be diffused through all the corners, and over all the substance of the Brain.  D. 
What think you of this Controversy?  C. 
I do not like the Opinion of the Arabians, though grounded upon probable Arguments. Avicen and Averro endeavour to demonstrate that the Faculties have their distinct Seats from hence, because that one of them sometimes is depraved, without any hurt to the other; concluding thence the improbability that differing Faculties should exist in the same Part of the Subject. I confess indeed that many times one of the Faculties is depraved, without any harm to the other; for there is in Galen an excellent Story of Theophilas, who believed that the Musicians were playing by his Bedside, and ordered them to be put out of the Room, though otherwise he talked rationally enough; so that there the Imagination was only depraved. There is another Story of a Lunatic, who having made fast his doors, brought several Dishes to the Window, which he called by several Names, ask every one that passed by, whether they did command him to throw them away? Here the Reason was out of order. Another Story we find in Thueydides, of many, that while the Pestilence raged in Greece, were so forgetful of every thing; that they neither knew their own Parents nor Acquaintance: Here the Memory was only depraved. But that proceeded from the various Constitution of the Body; for the Soul being pure and without mixture, according to the variety of the Temperament, and structure of the Instruments, cannot every where operate alike, nor has an equal power in all things. Some we observe by Nature excelling in Wit and Imagination, though of shallow Memories and Reason; others that have great Memories without Reason or Judgement; others to have a solid and natural Judgement, whose Imagination is defective, and Memory but small: so that it is no wonder to see some whose Imagination is disordered with a Delirium, their Memory and Reason untouched; for the stronger Faculty more powerfully resists external Injuries, the weaker more easily yields. As therefore in one and the same Particle there are various natural Facuities, the attractive, retentive, concretive, and expulsive, of which one is frequently disturbed, the other remaining sound and unhurt, and yet no Physician will affirm them to be in several Seats, the same with Galen, I conclude, as to the Principal Faculties. Nevertheless the Arabians urge that Imagination is in the foremost, Reason in the middle, and Memory in the hinder Ventricles of the Brain, upon an Inference drawn from thence, That the foremost part of the Brain is softest, and more fit to receive Ideas; the hinder part harder, and more proper to retain the Notions received. But I deny the Consequence, for what has been already said; yet grant withal that the Principal Functions are more sudden in their Actions in the foremost Part of the Brain, in the hinder Part more perfect; because the one is harder, the other softer: as we see, that if the whole substance of the Brain be somewhat dry, the Memory prevails; if moist, the Imagination; if temperate, the Judgement.  
The followers of the Arabians, also further object, by the Testimony even of Galen himself, that there are several Cells, the one more noble than another, as being the Seats of the more noble Faculties. But Galen prefers the hindmost Ventricle before the rest, not that the Memory is there seated, the Reason in the middle, the Imagination in the foremost; but because the Imagination and Reason are more imperfect in the foremost, the Memory more perfect in the middle, most perfect behind, because there the Animal Spirit is brought to its Perfection.  
They add, that Galen, the Imagination being depraved, applied Topic Remedies to the forepart of the Head, as being the Seat of the Fancy: But they do not observe that Galen took the same course in all Affections of the Brain; as in Drowsiness, the Apoplexy, Frenzies and Melancholy; not that the Seats of the Faculties were various, but to the end the force of the Medicine might penetrate more swiftly to the innermost Parts of the Brain, by reason of the thinness of the Scull, and the Coronal Closure.  D. 
Most learnedly have you refuted the false Opinion of the Arabians, concerning the Seat of the Principal Faculties. Let us proceed to the Assistant Faculties. What is the sensible Faculty?  C. 
It is that which from the Brain conveys through the Nerves Sense into the whole Body by degrees.  D. 
What is Sense?  C. 
Here it is taken Metonymically for the Act of feeling; but properly is a Faculty diffused by the Animal Spirit, the sensitive Organ interceding, by which things sensible are perceived.  D. 
Of how many sorts is Sense?  C. 
Twofold. Interior and Exterior.  D. 
Which is the Interior Sense?  C. 
It is that which distinguishes the Objects of the several Exterior Senses.  
It is commonly called Common Sense; for that all the External Senses are seated round about it, into whose Organs the Branches of the Nerves are dispersed, by which the Soul powers forth her Efficacy. the Primary Sense, as King and Judge, has his Seat in the Body of the Brain, from whence, as from a Turret it contemplates all Ideas of things brought from without by the Administering senses, and observes all the Actions of the Senses. Galen comprehends the Imagination under common Sense.  D. 
How many are the Exterior Senses?  C. 
Five: Seeing, Hearing, Smelling, Tasting, Feeling.  D. 
What is Sight?  C. 
A Sense seated in the Eyes, which receives Colours through a Medium truly conspicuous.  D. 
What the Hearing?  C. 
A Sense seated in the Ears, perceiving Sounds.  D. 
What is Smelling?  C. 
A Sense perceiving Scents conveyed through the Nostrils.  D. 
What is Tasting?  C. 
A Sense residing in the Tongue, which judges of the several Tastes and Savours of things.  D. 
What is Feeling?  C. 
A Sense which being confined to no proper Organ, but equally diffused over all the Body by the help of the Nerves, observes all tangible Qualities, and their Differences, as Heat, Cold, Moisture, Dryness, Hardness, Softness, Roughness, Smoothness, etc.  D. 
What is the moving Faculty?  C. 
It is that which gives motion to the Body, by the assistance of the Muscles, at the command of the Will.  D. 
Thus far of the Animal Faculty. What is the Vital Faculty?  C. 
It is that which begets the Vital Faculty in the Heart, and diffuses it every way through the Arteries for the preservation of Life; from whence it derives its Appellation.  D. 
What is Life?  C. 
Life is the continuance of the Natural Heat glowing in the Primogeneal Moisture, as Death is the extinction of that Vital Heat. By Aristotle Life is sometimes defined, The Continuance of the Vegetable Soul in the Body; sometimes the Energy of an enlivened Body. By others sometimes it is said to be the Union of the Soul with the Body; sometimes the continuance of a Body enlivened to the Term, that it ceases to be: as Death is defined to be sometimes the separation of the Soul from the Organic Body; sometimes the substantial Corruption of the enlivened Body.  D. 
How many Faculties are subservient to the Vital Faculty?  C. 
Two: Respiration, and Beating of the Pulses; because the Vital Spirit is bred and distributed by the Assistance of Respiration and the Pulses: But as Respiration consists of Inspiration and Expiration, so the Pulse by Dilatation and Contraction.  D. 
Does not the Irascible Faculty, by the Philosophers placed in the Heart, belong to the Vital?  C. 
Because the Irascible Faculty is that by which the Heart is moved to prosecute that which is good, as to avoid that which is evil, for the preservation of Life, not only that, but the Concupiscible Faculty, by which the Heart is moved to embrace that which is good, is also to be referred to the Vital Faculty.  D. 
But Galen and Hypocrates, as they assign the irascible Faculty to the Heart, so they appropriate the concupiscible to the Liver.  C. 
Galen there by the concupiscible Faculty does not mean that Desire by which a man is carried with apprehension toward the Object, but the natural Appetite after Nourishment, which, though it be fixed in every part, yet he ascribes it to the Liver, as being the particular place where the Blood is made.  D. 
What is the Natural Faculty?  C. 
That which being conveyed from the Liver through the Veins, affords Nourishment to all Parts of the Body.  D. 
Of how many sorts is it?  C. 
Three: That which nourishes, that which causes growth, and the generative Faculty.  D. 
What is the Nourishing Faculty?  D. 
That which converts and assimilates the received Nourishment to the substance of the body. It also restores the continual decays of the body, and remains to the last day of Life.  D. 
How many Faculties are subservient to the Nourishing Faculty?  C. 
Four: The Attractive, Retentive, Concording, and Expulsive.  D. 
What is the Attractive?  C. 
That which covets and draws to every Part convenient Moisture.  D. 
What is the Retentive?  C. 
That which retains the attracted Nourishment till the Altering Faculty have changed it into the Nature of that Part which it is designed to nourish.  D. 
What is the Concoctive Faculty?  C. 
That which altars the attracted and retained Nourishment, changes, concocts it, applieth and assimilates it to the Part which is to be nourished.  D. 
What is the Expulsive?  C. 
That which separates and expels that which is not proper for Nourishment, or superfluous.  D. 
What is the Increasing Faculty;  C. 
That which extends and enlarges the body till the time appointed by Nature.  D. 
What is the Generative Faculty?  C. 
That which begets its own like: But that is not simple, but compounded of two Faculties.  D. 
Which are those?  C. 
The Changing and Forming Faculty.  D. 
What is the Changing Faculty?  C. 
That which changes the first Substance out of which Generation is made, and converts it into that proper and convenienter Matter which is to be generated.  D. 
What is the Forming Faculty?  C. 
That which makes the Form agreeable to the whole and every Part of the body.  D. 
Thus far of the Animal, Vital and Natural Faculties. But is the mutual consent of all required?  C. 
They are so far conjoined by mutual Consent, saith Fernelius, that every one singly subsists by the help of the rest. The Vital perfects the rest, and sets them at work, and is by them assisted by mutual Kindnesses. The Natural affords it food; the Animal by the motion of the Breast and Lungs, is the Cause of Nourishment and Refrigerarion.  
To the Animal the other two afford Matter, and the Vital running through the Arteries, preserves and increases it, which always herself stands in need of the Animal.  D. 
Which by mutual Consent of Authors is the agreed Order of the Faculties?  C. 
By the order of Procreation, the Natural is first, than the Vital, and the Animal last: But in order of Excellency, the Animal precedes, than the Vital, and lastly the Natural: But as to the Necessity of Life and Action, the Vital is the first of all, than the Natural, and last of all the Animal.   

Of the Action.  D. 
After the Faculties follow the Actions. What is an Action?  C. 
An Action is a Motion proceeding a Faculty; sometimes from the Greek called Energy; from the Latins, Function or Operation.  D. 
How is Function divided?  C. 
As Faculty is threefold, so is Function, Animal, Vital, and Natural.  D. 
But Galen allows but two sorts of Functions Animal and Natural. Of Actions, says he, there are two primary Differences; for some are the Actions of the Soul, and others of Nature: therefore the first are called Animal, and the second Natural.  C. 
I Answer, That in that place Galen comprehends the Vital under the Animal Functions.  D. 
How do the Intellectual Actions differ from the Sensible?  C. 
There is this particular difference between them, That the Sensible Actions have every one their particular Organs, by which they are committed; Sight, the Eye; Hearing, the Ear; the Action of Smelling, the Nose; Taste, the Tongue; Feeling, the Skin: But Intellectual Actions want the help of no Corporeal Organ, because they are not capable of Corporeity.  D. 
As if the Brain were not the Organ of the Functions of the Mind, whose Temperament is so necessary for the true performances of Understanding, Cogitation, and Ratiocination; that that being once depraved, Frenzy follows.  C. 
I grant the Brain to be the Organ of Imagination, which contains the Ideas of Corporeal things, but not of the Mind, only so far, as that it cannot operate in the Body, without the help of sensible Ideas.  D. 
How are voluntary Actions divided?  C. 
They are twofold; some are continually free, others subject to the Affections of the Body.  D. 
Which are altogether free;  C. 
Those which we do perpetually, when and as often as we please, without any impediment, as Speaking and Walking.  D. 
Which are subject to the Affections of the Body?  C. 
Such as are not perpetual, but at certain times, as the Necessities of the Body require; as making Water, and Easement of the Belly.  D. 
How are the Vital Functions distinguished?  C. 
Of the Vital Actions, the one is the principal, which is the work of making the Vital Spirit, two Ministerial, as Respiration, and the beating of the Pulses. Under the Pulsatii Actions are comprehended the Motions of the heart, proceeding from the irascible and concupiscible Faculties: From the one Gladness, Hope, Love, which dilate the Heart, as embracing the Object of Good. From the other, Sadness, Fear, Hatred, by which the Heart is contracted, troubled and oppressed, as avoiding the evil Object.  D. 
Is Respiration an Animal or Natural Action?  C. 
It is a voluntary Action, being made by the help of the Muscles, contracting and dilating the Breast, but not altogether free, because it is done upon Necessity. Others believe Respito be a mixed Action, partly Animal, in respect of the Organs; partly Natural, as depending upon the motion of the Heart, which is Natural; and because it never ceases whether we sleep or wake, when all the Animal Actions cease in Sleep.  D. 
Is the Pulse an Animal or Natural Motion?  C. 
The Pulse neither depends upon the Will, nor Nature simply, but upon the Vital Faculty of the Soul, which is Natural. Not upon the Will, because we cannot make this motion, nor stop it at our own pleasures. Not simply upon Nature; for nothing moves in a living Body but the Soul: for otherwise there would be more than one form, The Soul is of an Animal Nature, which to preserve its Union with the Body, moves the Heart, concocts in the Stomach and Liver, and performs all the other Offices of Life. Therefore the Pulse is a Natural motion of the Heart proceeding from the Natural Faculty of the Soul, which is not voluntary, but vital.  D. 
How many Actions proceed from the Natural Faculty?  C. 
The Nutritive, increasing, and generative Faculties.  D. 
What is Nutrition?  C. 
Nutrition is the conversion of the received Aliment into the substance of the Body.  D. 
How is Nutrition brought to pass?  C. 
That same Juice, which being to nourish every part of the Body, falls from the Vessels, is first dispersed into every part, then applied, and agglutinated, and after that assimilated; so that Nutrition is a perfect Assimilation; but that Assimilation may be brought to pass, Agglutination must precede, and before that Application.  D. 
Which are the Assistants of Nutrition?  C. 
Attraction, Retention, Concoction and Expulsion.  D. 
How are these Actions brought to perfection?  C. 
They are all, except Concoction, brought to perfection by the help of the Fibres; Attraction by the aid of the straight Fibres; Retention, of the obliqne; and Expulsion by the assistance of the transverse: For as the Muicles, contracted at our will and pleasure, and as it were reduced to their Original, cause Motion, so it happens to the Natural Instruments; that by the straight fibres through the only instinct of Nature contracted, the Nourishment is attracted; by the transverse fibres contracted, whatever lay in the more roomy space, is by that contraction expelled. But because the obliqne fibres being stretched forth, admit neither of a shorter or narrower capacity, Nature observing a kind of equality and constancy, they contain every thing, and neither attract nor expel.  D. 
How is Concoction perfected?  C. 
By the innate Heat alone.  D. 
How many sorts of Concoction can you reckon?  C. 
Three: The first in the Stomach, the second in the Liver, and the third in the several Parts.  D. 
What is Increasing?  C. 
It is the enlargement of the several Parts into length, breadth, and depth.  D. 
What is Generation?  C. 
It is the Production of a new substance; therefore it is not a simple action of Nature, but compounded of Mutation and Formation. By these two Actions all Generation is brought to perfection: For when any substance is changed into another, it suffers a mutation of its proper Essence; as when out of the procreative Seed and Blood, a Bone, or a Nerve, or any other Part is generated; being withal fashioned into the shape agreeable to Nature. But this Function then chief acts it part, when the Birth lies in the Womb.   

The Dean's Judgement of the Candidate's Merit.  
In this Physiological Examination, Candidate, Thou hast given us such a Specimen of thy Learning and Industry, that if thou answerest my Fellow-Collegiates that are to dispute with thee, so accurately and acutely as to the other Parts of Physic, I judge thee worthy Apollo's Laurel.    

THE SECOND DISPUTATION.  
Of Things not Natural; in the Use of which, that Part of Physic which concerns the Method of preserving Health, consists.  Doctor. 
HAving made and Explanation of Natural Things, we are now to proceed to things not Natural. What are Things not Natural?  Cand. 
Such as preserve the Natural Constitution of Man?  D. 
Why are they so called?  C. 
Because they are not of the Nature of Man, nor against his Nature.  D. 
How many things not Natural are there?  C. 
Six in Number: The ambient Air, Meat and Drink, Sleep and Waking, Motion and Rest, Expulsion and Retention, and the Passions of the Mind; in the true Use of which consists the Method of Preserving Health.  D. 
Are they all necessary to the Preservation of Man's Body?  C. 
So necessary, that without the use of every one, Human Life cannot subsist. For in regard there is a continual waste of our threefold substance by the innate Heat, there is a necessity of restoring the spirituous by Air, of the solid by Meat, and of the humid by Drink. Sleep is also necessary for the Concoction of Nutriment, and to reinforce the wasted Spirits. It is necessary we should wake, that the functions of the Soul may have liberty to act. Exercise is necessary to excite the Natural Heat. Alternate Rest is requisite to relieve the Members wearied by Labour: And in regard that Nature is not able to convert all the Nourishment we receive into the substance of the Body, is is but necessary that the Excrements should be expelled, And the Passions of the Mind cannot be avoided in regard of the Objects, Good and Evil.  D. 
Wherein consists the Method of preserving Health?  C. 
In the convenient Quality, Quantity, Manner and Time of using the several things not Natural.  

Of the Ambient Air.  D. 
What Air is to be chosen to preserve a sound Health?  C. 
Such an Air as is neither too fat nor thick, nor misty by reason of adjoining Lakes or Rivers; but thin and serene; neither overhot, nor over-moist, nor over-cold, nor over-dry; but temperate; not infected with the exhalations of standing Waters, common Sewers, nor Church-Yards; nor defiled with Dunghills, or the corruption and stench of things either superior or inferior, nor in a Valley surrounded with high Mountains, or in any hollow place where the Wind has no power.  D. 
How much Air is requisite for a man to draw?  C. 
Strong People, the more Breath they fetch, the better they are in health; but for weak Persons, and such are newly recovered from Sickness, to remove out of a close, into a free and open Air, is dangerous.  D. 
How are they then to order themselves in the use of Air?  C. 
They must by degrees and insensisibly accustom themselves to a more free and plentiful Air.  D. 
When may they most safely oppose themselves to a freer Air?  C. 
Upon serene days, when the Air is neither too hot with the Sunbeams, nor over-cold, and the Wind is not too high.   

Of Meat and Drink.  D. 
What sort of Meat is to be made choice of, for the preservation of Health?  C. 
That which consists of good Juice, easy of Digestion, and which contains the least Excrement. On the other side, Meat whose Juice is evil, hard of concoction, and abounding with excrement, is to be avoided.  D. 
What Meat is that which affords good Juice?  C. 
That which is neither hotter nor colder, nor drier nor moister than it should be, but temperate; neither too glutinous, nor too thin; for such food breeds Blood of a laudable temperature and consistence, neither too thick, nor too serous.  D. 
How much food is to be taken?  C. 
So much as may suffice to restore the wasted substance of the Body; therefore they who abound with natural heat, and use much exercise, because they make a great waste of their substance, need a larger supply of food. On the other side, they whose natural heat is weak, and live at ease, aught to be moderate in eating; and the more plain and simple the Diet is, so much the more familiar to Nature. And as Sobriety is most wholesome, so plenty and variety of Victuals clogs and tires the Stomach.  D. 
What method is to be observed in eating?  C. 
Meat before it be swallowed, aught to be very well chewed by the Teeth. And there is this order to be observed in feeding, that the liquid must precede the solid, the light the heavy, and the loosning the binding victuals.  D. 
When is the best time to feed?  C. 
A man ought to feed at a set hour, the first being concocted and descended into his Belly; having before used sufficient exercise, and the Appetite calling for it, that Nature, which does her Work at a prefixed time, may the more cheerfully attend the work of Concoction.  D. 
What sort of Drink is best for the preservation of Health?  C. 
Of all sorts of Drink, Wine is chief to be commended; but somewhat red, sometimes white, clear, thin, not sweet, not sharp, fine, and rather small, then too strong; with a larger quantity of Water in the Summer, then in the Winter: But to men of hot tempers, Water is more convenient than Wine; of which the best is the clearest and lightest, without the least ill scent or savour. Cider and Perry is better than Water, Ale and Beer well brewed of Barleywater and Hops, for those People that live in the North Parts, is a good sort of Drink, so it be clear, thin, and neither too new, mor too small.  D. 
How much Drink is sufficient?  C. 
So much as is answerable to the Meat received. Solid and dry Diet requires more liberal drinking; for liquid and moist Meats, more moderate drinking will suffice: But as for Wine, if it be immoderately taken, it tears up the strength of Body and Mind, and hastens Old Age.  D. 
What is the method of Drinking?  C. 
Too much Drink at Meals, causes the Meat to float in the Stomach; nor is it good to drink too sparingly, for that suffices not to quench thirst; and frequent drinking between Meals, hinders Concoction; but all Drink whether Wine or Ale, made cooler either by Water, Snow, or Nitre, to cool the Summer-heat, is to be avoided as pernicious to the Nerves.  D. 
When is it proper to drink at Meals?  C. 
As Hunger argues a necessity of eating, so Thirst implies a necessity of drinking, to supply the Radical Moisture. But though a man be not adry when he has eaten the half of the solid meat he intends, it is yet then good to drink, to mix and moisten it in the Stomach, by which means it may be the more easily digested, and conveyed to the Liver; for that Drink is the Vehicle of the Meat: But before Meat, and presently after Meals, after Bathing, or while a man is in a Sweat, all drinking is to be forborn.   

Of Sleeping and Waking.  D. 
What Sleep is requisite for the Health of the Body?  D. 
Quiet, sound and moderate; for that Sleep is not commendable, which is disturbed with restless Dreams; nor so slight, as to be disturbed with the least noise; worst of all immoderate sleep; for it hinders the due expulsion of the Excrements out of the Body, and detains them beyond their time; it begets abundance of Superfluities, renders the Brain more cold and moist, breeds the Headache, and causes Drowniness of the Mind, and Dulness of the Senses.  D. 
How long time may a man be allowed for Sleep?  C. 
Of this Judgement is to be made from the perfect Concoction of the Elements; for no certain time can be ascribed to all persons, in regard that some concoct sooner, some later. However for the most part, six, seven, or eight hours at most is to be allotted for the time of sleep: But for the determining the proportion of sleep, we must consider the Temper, Age, Nourishment received, and Labour the person has more Sleep than the Flegmatic, Old men than Young men, they that feed more liberally, than they that feed sparingly; and they that have laboured either with Body or Mind, than they that have used none.  D. 
Which is the best way for a man to lie when he takes his rest?  C. 
Let a man lie first upon his right side, that his Meat may descend more quickly to the bottom of his Stomach; then upon his left, that by the Stomach's resting toward the Liver, Concoction may be forwarded; which done, let him turn again upon his right side, that the Chylus may be more easily distributed to the Liver. Add to this, that the shifting of sides in this manner, does not a little refresh the weariness of the Body. Lying upon the Back is condemned by all, as being the occasion of many Diseases; and lying upon the face is bad for those who are troubled with defluctions in the Eyes.  D. 
What time is most wholesome for Sleep?  C. 
The most convenient time is the Night, two or three hours after Supper; the Night being most fit for Sleep, by reason of its Moisture and Tranquillity: Besides, that it affords time enough to perfect the Concoction of the Meat, there being no occasion for a man to disturb his through exigency of business. On the other side, sleeping by day is most pernicious, because it fills the Brain with too much moisture, which ought rather to be dried up by waking.  D. 
What Waking is most wholesome?  C. 
As moderate Sleep is wholesome, immoderate hurtful, the same is to be said of waking; for as too much Sleep over-cools and moistens the Brain, so excess of waking weakens the Temper of the Brain, debilitates the Senses, hinders Concoction, and begets Grudities; for that while a man wakes, the Natural Heat together with the Blood and Spirit, keeps out in the external parts. so that as the Night is the season for Sleep, so is the Day for Waking: Wherefore it was the Precept of Hypocrates, to sleep by night, and wake by day; for the night causes a better concoction, and the day a better distribution of Nourishment, and expulsion of Excrements: Besides the Animal Faculty is more encouraged to labour in her Functions by the heat and light of the Day.   

Of Exercise.  D. 
What Exercise is requisite?  C. 
Not too easy, nor too vehement; not too swift, nor too slow; but moderate: However the Flegmatic require a stronger and more violent Exercise then the Choleric. Equality in Exercise is preferred before Inequality: And that Exercise which most delights the Mind, aught to be looked upon as the most wholesome.  D. 
How long is Exercise to be continued?  C. 
Till the Body grow warm, and a lively Colour appear in the Countenance, together with a Sweat mixed with a hot Vapour; till the Respiration be large, yet easy; and while the Motion continues equal and brisk. While any of these fail, 'tis time to desist, lest the Body grow colder, drier and leaner with long exercise: But always let the exercise of the person be answerable to his Food; for the more liberally or sparingly a man feeds, the more or less he ought to exercise.  D. 
What is the method of Exercise?  C. 
Exercise is requisite as often as the Body is fed; a gentle motion at first, then more vehement, then more gentle again.  D. 
What time is most fit for Exercise?  C. 
When the Concoction is perfected. But in regard that Exercise stirs up the Natural Heat, without which, the Meat cannot well be concocted; Exercise aught to be always used before Meals: Besides that, Exercise consumes many Superfluities, which are first to be expelled, before any more Nourishment be received in. After Meals Exercise is hurtful, in regard the agitation of the Body joggs down the Nourishment out of the Stomach ere it be concocted, which occasions several Crudities in the Veins, that beget several Diseases. Neither is a man to exercise, till he has emptied his Body of such Excrements as call upon Nature, lest any thing of them be carried away into the Habit of the Body, through the force of the Natural Heat redoubled by Exercise.   

Of the Rest.  D. 
When is Rest required?  C. 
When the Body is wearied with extraordinary motion; for in all motion of the Body, says Hypocrates, when any person comes to be wearied, Rest is presently the Remedy against Weariness. This Ovid also confirms, where he says, That whatever wants alternate Rest, can never long support itself; for Rest repairs the strength, and recreates the weary Members. The Mind also wearied with Cares and study, stands in need of Relaxation and Rest, which unless you grant, it is impossible to maintain its Vigour.  
Ease nourishes the Body, and feeds the Mind. But as moderate Ease is wholesome, so immoderate Sloth is hurtful; for it dulls the vigour of the Mind, and begets Crudity: For as by Exercise the Native Heat is increased, and Concoction expedited, so is it by Sloth extinguished, and Concoction hindered.   

Of the Excrements.  D. 
What Excrements are wholesome?  C. 
The several Excrements if they be moderate, and seasonably thrown off, are wholesome; but if they be kept in, and tarry too long in the Body, they putrefy, and breed several sorts of Diseases: Wherefore for the preservation of Health they are to be expelled in time by the help of Art.  D. 
But artificial evacuation is not convenient, because we learn out of Hypocrates, That sane People purged by Cathartick Med'cins, suddenly decay.  C. 
That is to be understood of such as are of an unblameable habit of Body, who before Meals are constant in their exercise of their Body and Mind, and take an accurate care in observing due Concoction. But as for them who keep no constant method of Feeding, or through Intemperance, or Business, or Ignorance, though healthy and strong, they cannot pretend to be safe from Diseases, unless it be by a provident loosening the Belly by intervals, or sometimes by making use of more powerful Purgation, and by seasonable opening a Vein, or taking such Remedies as are effectual to concoct, attenuate, and cleanse, as Galen tells us in his Book De Euchymia.  D. 
What is to be observed in determining the Quantity of Evacuation?  C. 
You are always to consider the strength of the Person; for all Evacuation too excessive, is dangerous, because it weak'ns the strength.  D. 
What is the method of Evacuation?  C. 
Where there is most superfluous Matter, there by little and little, not all at once evacuation is to be made, lest the Body be too suddenly and too violently weak'nd; therefore it is better to let Blood often, then to take away too much at one time. In the same manner it is safe to purge the Body by moderate reiteration, then to give a Scowrer all at once. Thus it is better to procure Sweat, Urine, or women's Flowers by gentle reiterated Med'cins, then by one forcible Medicament. And thus the moderate Use of the Venereal Act with due cessation, may be wholesome for the preservation, whereas the immoderate use of it, is the destruction of Health.  D. 
What is the fittest time for Evacuation?  C. 
As for the Season of the Year, the Spring is the fittest for Blood-letting and Purging, according to the Opinion of Hypocrates; for then, saith Philotheus, the Heat is neither too fierce, which a Dissolution of the Body, nor the Cold too vehement, which thickens the Humours. Galen also prescribes the Evacuation of superfluous Humours in Autumn, by way of Precaution. Now for the Excrements which are hurtful in themselves, as the Excrement of the Guts, Urine, Sweat, Snot, and Spittle, they are daily to be evacuated; but such as are only hurtful in their Excess, as the Seed and Menstruous Blood, they may be retained till their Quantity offend.  
Moderate Coition after the first Sleep is most profitable, as well for the preservation of Health, as for Generation: for then the Seed is perfectly concocted, and the loss of Spirits is easily made good again by the ensuing Sleep. Coition, during the coming down of the Monthly Courses, is prohibited, for fear the Birth prove Leprous; nor is it good upon a full or a fasting Stomach. The Spring is the most proper season, and Youth the most proper Age for it. In other Ages of men, the Seed is either none at all, or else unfit for Generation. If the Flowers come not down, they are to be provoked by Art, at the same time that usually they came down before. But neither Women with Child, nor Nurses, nor young Girls, nor Old Women are permitted to make use of Art in that particular.   

Of the Passions of the Mind.  D. 
Of all the things not Natural, which belong to the preservation of Health, there only remain those which the Latins call Perturbations of the Mind. I desire thee to explain what and how many they are, and whether they be wholesome or no?  C. 
The Passions are Motions of the Mind, violent, and contrary to right Reason, which cause an alteration in the Body, because of the extraordinary force of the Native Heat acting together with the Spirit and Blood, both without and within. There are four Principal Passions; too arising from an Opinion of a good Object, as Gladness, or Joy and Desire; and as many out of an apprehension of a bad Object, as Sadness and Fear. Anger and Shame are added; but the first being a burning Desire of Revenge, is referred to Desire, as the latter may be said to relate to Fear.  
The two first sorts of Passion, if they be moderate, are wholesome, otherwise pernicious: For many pusilanimous Persons have expired through immoderate Joy, as the Writings of several Authors testify; but all the rest are hurtful; for many have died through vehement and sudden grief: at what time a weak little Soul being oppressed by a strong Affection, was presently extinct, and suffocated, while all the Blood was violently carried away to make an inundation upon its first Original. Thus Pliny relates, that P. Rutilius, hearing the News of his Brothers Repulse upon his putting in for the Consulship, presently expired. Thus upon the 16th. of August 1619. Monteler, a Noble young Gentleman of Tours, and Lieutenant Colonel of the Regiment of Ments, through extraordinary Grief fell down suddenly dead, as he was talking in the Street: His Body being opened, all his Bowels appeared to be sound, only we observed his Pericardium to be full not only of Water, but a great quantity of thick Blood, which upon some vehement motion foregoing, the Heart being contracted through extreme Grief, had made its way through the two Lappets, and suddenly suffocated the Principle of Life, whence followed sudden Death. Through Fear also the Spirits and Blood are drawn back to their first Fountain, whence it comes to pass, that the Parts wax cold, the Countenance grows pale, the Body quivers, Utterance fails, and the force and strength of the whole Frame grows weak and faint. On the other side, in Anger the motion of the Natural Heat is more vehement, which at length throws itself forth with violence into the outmost parts. From whence the Countenance becomes red, and the whole Body being warm, becomes more bold, and ready to put itself forth into danger. In Shame both the inner and outer Parts suffer; because the Heat first flies to the inner Parts, and then throws itself forth again. Seeing then the force of the Perturbations of the Mind is so great it behoves the Physician to correct or expel them by all the Art imaginable.    

THE THIRD DISPUTATION Of Things Preternatural; In the Knowledge of Pathology, employs itself.  Doctor. 
THus far of things Natural and not Natural; it remains behind to treat of things Preternatural. What are Preternatural things?  Cand. 
Those things which destroy the Natural Constitution of the Body of Man, are called Affections, or such Postures of Evil under which the Body suffers; which being by the Greeks called Pathe, therefore the Learning which handles these Affections, is called Pathology.  D. 
How many Preternatural Affections are there?  C. 
Three: The Disease, the Cause, and the Symptom. In regard that every Affection of the Body receding from its natural Constitution, is either a Disease, or the Cause of Disease, or a Symptom; as Galen testifies, l. 1. De Diff. Symp.  D. 
How are they distinguished one from another?  C. 
That Affection which hinders the Action, is called a Disease; if any thing follow this, a Symptom; that which occasions it, the Cause.  

Of Diseases.  D. 
What is a Disease?  C. 
A Disease is a Preternatural Affection by which the Action is first harmed.  D. 
I thus dispute against it: Every Disease is not a Disposition; therefore is ill defined by Galen.  C. 
I deny the Antecedent.  D, 
I prove it thus: For the most part a Disease is a Habit; but Disposition is not a Habit; yea, it is opposed to Habit by Aristotle, because Habit is a permanent Quality which cannot easily be removed from the Subject; but Disposition is a Quality that may be easily removed from the Subject.  C. 
The Word Disposition, that is, Affection, is understood by Galen, not according to that more special signification, wherein Disposition, that is a preparation to Habit, is used by Aristotle; but according to the more general signification, under which he comprehends Disposition and Habit: for some Diseases easily come, and soon go off; others are with difficulty removed.  D. 
Moreover, by this Argument I prove that the Disease does not in the first place injure the Action. Faculty differs from Action, as the Cause from the Effect; but the Disease first injures the Faculty; therefore the Action is not first injured.  C. 
That is false in an Organic Distemper; for the Use of the Instrument may be hindered without any injury to the Faculty.  D. 
However in a similar Disease the Faculty is injured before the Action.  C. 
I answer, A Physician makes his Judgement of all things according to Sense: but we do not find the Faculty hurt, before we find the Action fail.  D. 
Besides I thus prove, That every Disease does not injure the Action: A Wound is a Disease, but the Functions of the wounded Part remain entire, because it attracts, retains, assimilates the Blood, and lastly, restores the portion of Flesh cut off: There every Disease does not injure the Action.  C. 
I Answer, these things are performed by the found part, which are next to the Wound.  D. 
How many general Divisions are there of a Disease?  C. 
A Disease is threefold; Similar, Organic, and Common.  D. 
What is a Similar Disease.  C. 
A Distemper which first injures the Action of the Similar Part.  D. 
Of how many sorts is Distemper?  C. 
It is either Simple or Compound. A Simple Distemper is either hot, cold, moist, or dry. The Compound Distemper is either hot and moist, hot and dry, cold and moist, cold and dry; at that either alone, or joined with Matter.  D. 
What is an Organic Distemper?  C. 
A Disproportion of the Structure which first injures the use of the Organ.  D. 
Of how many sorts is it?  C. 
It is fourfold; either in the forming, the Magnitude, the Number or Situation.  D. 
What is the Disease of Form?  C. 
The Disease of Form is, when the natural Figure of the Frame is depraved, or when a Passage or Cavity is dilated beyond measure, or straightened, or obstructed where it should not be; or when the Part is rough where it should be smooth, or smooth where it should be rough.  D. 
What is the Disease of Magnitude?  C. 
The Disease of Magnitude is when any Part is increa'sd or diminished beyond or beneath its due proportion.  D. 
What is the Disease of Number?  C. 
The Disease of Number is when any Part is wanting or superabounds.  D. 
What is the Disease of Situation.  C. 
When any Part loosens from its proper place, as when the Kall or great Gut falls into the Scrotum.  D. 
What is the Common Disease?  C. 
The separation of the Continuity, which hinders the Functions of both parts.  D. 
Of how many sorts is the separation of Continuity?  C. 
Fourfold: A Wound, an Ulcer, a Fracture, a putting out of Joint: which may be likewise called a Disease in Situation.  D. 
Why do you here omit a Tumour against Nature?  C. 
Because a Tumour preternatural is said to be a compounded Disease of Distemper, ill Figure, and separation of the Continuity, by a Word from the Greek called an Aposteme.  D. 
How many significations will the Word Aposteme bear?  C. 
Two: The one General, and the other Special; for generally the Word Aposteme is taken for any Tumour which is preternatural; but specially for an Inflammation brought to Suppuration; and many times for a Tumour, wherein some certain Matter appears in the Vesicle, resembling Honey or Grease, or thick Grewel.  D. 
Where do these Apostemes breed?  C. 
In the extreme Parts of the Body.  D. 
There 'tis true they use to breed, but we observed not long since a new place which they had found out, never heard of before in the Schools of the Physicians.  
The most Illustrious, the Marquis of Monte-pezzati, a Person of a sharp Wit, upon the ceasing of a Dysentery, to which he had been subject from his younger years, and after a suppression of the emrod's, which for eight years together had kept their constant course, in the 49th. year of his Age, 1619. he was taken at Tours with a violent and obstinate pain in the Head, the Consequence of which was a Delirium. All the Remedies that the most Famous Physicians of Tours could imagine, were applied, but all to no purpose: wherefore he was removed to Pressignac, at a good distance from the King's Court, whither I was called, together with three other of the most eminent, to try our Skill; but notwithstanding all the most violent Remedies that could be rationally used, not being able to vanquish the Distemper, at length he died Lethargic.  
His Body being opened under the foremost rightside Ventricle, a part of it was apparently corrupted, in which there appeared various and sundry forms of an Aposteme, the Vesicles of which were about the bigness of a Pine-Nut. This Observation I thought fit to give thee an account of by the way. Now let us return to the General Discourse of Apostemes.  
Of how many sorts are Tumours preternatural?  C. 
Fourfold: Phlegmone, Erysipelas, Oedema and Skirrus.  D. 
What is Phlegmone?  C. 
It is a Tumour preternatural, caused by the Blood starting out of the Veins, and dilating the Part with Heat, Redness, Paint, Beating, and resisting the Touch.  D. 
What is an Erysipelas?  C. 
An Inflammation very hot lying in the Skin, and sometimes encroaching upon the Flesh underneath, proceeding from a Choleric hot Blood, which by reason of its thinness causes no great Swelling, but disperses itself in length and breadth every way.  D. 
What is an Oedema?  C. 
A cold, lose, white Tumour, void of pain, leaving the print of the finger that touches it, proceeding from a Phlegmatic Humour.  D. 
What is a Skirrhus?  C. 
A hard, resisting Tumour, void of pain, with little or no sense of feeling, proceeding from a Melancholy Humour.  D. 
What is a Wound?  C. 
It is a new separation of the Contiguity in soft parts by some Cut, By't, or other external Accident.  D. 
What is an Ulcer?  C. 
The separation of the Continuity in soft parts, made by Corrosion.  D. 
What is a Fracture?  C. 
It is the Union of the Bone separated; occasioned by some external Accident bruising or breaking the same.  D. 
What is Luxation?  C. 
It is the falling or slipping of a Joint out of its proper place into another, to the impeding the voluntary Motion.   

Of Morbific Causes.  D. 
What is here meant by the word Cause?  C. 
An Affection against Nature, which causes the Disease; the knowledge of which, is called Aetiology.  D. 
The Cause of a Disease is generally substantial, as some Humour or Wind, or something else preternatural; as, a Stone; but Affection is a Quality; therefore Affection is not properly the cause of a Disease.  C. 
The Word Affection is otherwise used by Galen and Aristotle; that is, for every thing that is able to destroy the natural Temper and Structure of the Body, and injure its Actions, whether it be Substance or Quality.  D. 
Of how many sorts are Morbisic Causes?  C. 
Twofold: Internal and External.  D. 
Which is the Internal Cause?  C. 
That which resides within the Body.  D. 
Of how many sorts is this?  C. 
Twofold: the preceding and containing.  D. 
Which is the Antecedent Cause?  C. 
That which nourishes the Disease.  D. 
Of how many kinds?  C. 
Two: Plethoric and Cacochymic.  D. 
What is the Plethora?  C. 
A Redundancy of all the Humours equally augmented; or else a redundancy of the Blood alone.  D. 
How many kinds are there of Plethora?  C. 
Two: the one in respect of the Strength; the other in respect of the Vessels.  D. 
What is a Plethora in respect of the Strength?  C. 
When the Blood neither in quantity nor quality exceeding due measure, yet oppresses the Strength debilitated by some other Cause.  D. 
What is a Plethora as to the Vessels?  C. 
When the Humour exceeds its due measure; which is either light, when it only fills the Cavity of the Veins, and only exceeds proportion by a little, or distensive, when it distends and almost rends the Tunicles of the Veins.  D. 
How does the Plethora in respect of the Vessels, and that other in respect of the Strength differ?  C. 
When during the Plethora the Body waxes heavy, yet the Strength of all parts remains equal, only there is a fullness of the Vessels. But if the Body and the Arteries wax heavy, and the motion grows slow, if a drowsy, disturbed and unquiet Sleep follow, and the Patient complain of being oppressed by some weight, or that he carries some burden, or dream he cannot be removed out of his place, than it is an over-fulness oppressing the Strength.  D. 
What are the Signs of a Plethory?  C. 
The Antecedent are the Causes breeding plenty of Blood, such as are the just temper of the Body, Age, the Spring-Season, a temperate Clime, good Diet, and the accustomed evacuation of Blood suppressed. But the consequent Causes are Accidents which demonstrate an over-fulness and predominancy of the Blood; as, a red colour in the Face, swelling of the Veins, dilatation of the Vessels, a spontaneous stretching Lassitude, a bigger Bulk of Body, a fleshy habit of Body, a merry and jocund disposition, stupidity, drowsiness, a strong Pulse and thick, difficulty of breathing, and an aptness to bleed, etc.  D. 
What is Cacochymy?  C. 
Cacochymy is the redundancy of yellow or black Choler or Phlegm; whence it is said to be threefold, Choleric, Melancholic, and Flegmatic.  D. 
By what Signs is a Choleric Cacochymy known?  C. 
First, from the Causes demonstrating exuberancy of Choler, as a hot and dry Constitution, a constant and florid Age, Summer, a dry Season, a hot and dry Clime, a hot and dry Diet; and then by the signs of yellow Choler abounding in the Body, as a pale Face, yellow or blackish, a dry Habit of Body, lean, slender, hairy, acute Senses, swift and expedite, a sharp and diligent Wit, little Sleep, and unquiet, much Waking, Dreams of War, a swift and frequent Pulse, want of Stomach, an unquenchable Thirst, his Vomits and Stools full of Choler, Urine yellow, or somewhat inclining to Flame colour, with little sediment, etc.  D. 
By what signs is a Melancholy Cacochymy understood?  C. 
First, from the Causes showing the Exuberancy of Melancholy; a natural Temper, cold and dry, weakness of the Spleen, inclining Age, Autumn-Season, strong Diet, a melancholy way of living. Then from the several signs of prevailing Melancholy, a Leaden colour in the Countenance, a dry habit of Body, and lean, a fixed Aspect, grim and sour, full of fear and sadness, turbulent Sleep, little and slow Pulse, etc.  D. 
By what Signs is a Flegmatic Cacochymy distinguished?  C. 
First, from the Causes that increase Phlegm; a Temper cold and moist, old Age, Winter-Season, a moist constitution of the Air, unseasonable Eating, a sedentary Life, and long Sleep. Then from the Signs demonstrating redundancy of Phlegm; a white livid complexion, swelled cheeks, a large sat body, small veins, white hair, slow in his Actions, thick skulled, a profound sleeper, dreaming much of Water and drowning, a slow soft Pulse, etc.  D. 
What is the containing Cause?  C. 
That which most nearly breeds the Disease; by some called the conjoined cause.  D. 
Well then, I will prove there is no conjoined cause. The containing cause is that, which while it is present, the Disease remains; but when it is removed, the Disease ceases. But every cause of a Disease being taken away, the Disease is not removed; therefore there is no containing Cause.  C. 
I deny the Minor.  D. 
I prove it; if every cause of a Disease being removed, the Disease should be removed, there would be no need of Remedies to cure a Disease; but beside the Remedies which are provided to remove the Morbific Cause, as for the curing of a bad Temper, which are first prescribed for the evacuation of the Humour, causing the illness of Temper, there are required likewise others to correct the bad Temper, as hot Remedies in a cold Distemper; therefore the Cause being taken away, the Disease is not removed.  C. 
I answer, Where the Cause is conjoined with the Disease, take away the cause, and all those diseases are removed, nor will there want any further cure. But as to those diseases of which there is no other internal cause, but a Plethory or Cacochymy, such as are essential Fevers, though both those were removed, yet they require proper remedies to perfect the cure.  D. 
Then I argue thus; If there were any conjoined cause, it would appear more especially in a Phlegmone; for the inherent Humour fixed in the part inflamed, would then be the conjoined cause of the Phlegmone, but the inherent and fixed Hum or into the part affected, is not the cause conjoined, therefore there is no conjoined cause of a Disease.  C. 
I deny the Minor.  D. 
I prove the Minor. The Disease and the Cause of the Disease differ; but that Humour is the Phlegmone itself, therefore not the conjoined cause of the Phlegmone.  C. 
I deny the Minor.  D. 
I prove the Minor. Where the Definition agrees, to that also the thing defined agrees; But the Definition of a Phlegmone exactly agrees with the Humour fixed in the part inflamed; therefore it is the Phlegmone.  C. 
I deny the Minor.  D. 
I prove the Minor. A Phlegmone is a hot distemper inflaming the part where it is fixed, swelling and distending it, so that primarily and of itself it hinders the function of the part; but that Humour which is infixed in the part, burns, distends, oppresses, and so being the Phlegmone, injures the Function primarily and by itself, without the aggravation of any other Accident.  C. 
I answer, That the Humour fixed in the part inflamed, is a Substance, that the Phlegmon is an Accident, therefore differs in the whole Genus, so far is the Definition from agreeing to both.  D. 
Which is the external Cause?  C. 
That which happens from without, and altars the Body extremely; called the pre-incipient and evident, vulgarly the Primitive. And it is so much the evident cause of the Disease, by how much it is a thing not natural: For the Air causes a Disease, when it is intemperate and impure. And the Nourishment, if it exceed, or be defective, or if it be bad, or not taken as it ought to be. Also Motion and Rest, Sleep and Waking, when either are immoderate. Also when such things are retained that aught to be expelled, and such things are expelled that aught to be retained, they breed a Disease; as also the Passions of the Mind, if they be immoderate.   

Of Symptoms.  D. 
What is a Symptom?  C. 
The Word Symptom, taken in a large sense, signifies whatever happens to a living Creature preternaturally. And so it is used generally for every preternatural Affection: But properly taken, a Symptom is defined, An Affection against Nature, which follows the Disease, as the Shadow follows the Body: And therefore some of the Grecian Physicians rather chose to call it the Succedent, than a Symptom, though the Word Symptom exactly agree with it, as coming from a Greek Word, which signifies, to fall together; for no other reason, but because it accompanies the Disease.  D. 
How many are the kinds of Symptoms?  C. 
Three. Injury of the Actions, Excretion and Retention deviating from the custom of Nature, and sensible Affections of the Body preternatural.  D. 
What are the differences of Actions injured?  C. 
The difference of injured Actions is to be gathered from the number of Actions safe and uninjured; for they are injuries done either to the Animal, Vital, or Natural Actions.  D. 
By how many ways is every one of these injured?  C. 
Every Animal, Vital and Natural Action is injured two ways; either because it is not done, or ill done: And ill doing is twofold, either feebly, or not as it ought to be. So that there is a threefold annoyance of every Action.  D. 
What are the Annoyances of the Animal Functions?  C. 
The Annoyances of the principal Functions are, the debilitating, depraving and destruction of the Imagination, Memory and Ratiocination. Among which, Madness, Lunacy and Delirium are accounted chief. The common Injuries of the sensible Actions, are, deprivation of the Senses, and difficulty of Apprehension, which denotes a vitiated Sense. Restless waking, and drowsy Sleep are accounted Injuries of the inner Sense; but there are particular injuries of every outward Sense, as to the Eyes, are, Blindness, Dimness of Sight, or a depraved Sight; as to the Ears, Deafness, Thickness of hearing, or a depraved Hearing. As to the rest, though they want proper terms of expression, yet there is the same proportion. Feeling in its Function has one proper Symptom above all the rest, which is Pain. The Annoyances of the moving Actions are Immobility, difficult Motion, or a depraved Motion, as Trembling, Convulsive, or Panting. There is also privation of Speech, difficulty of Speech, and depraved Speech.  D. 
What are the Annoyances of the Vital Functions?  C. 
Among the Annoyances of the Vital Actions, are reckoned Privation of the Pulse, and a depraved Pulse; also stopping of the Breath, and difficulty of Breathing.  D. 
What are the Injuries of the Natural Functions?  C. 
The Injuries of the Appetite, are, loss of Stomach, a Canine Appetite, and a depraved Appetite.  
The Injuries of concoction and crudity, slow concoction, and difficult concoction. As many are the Injuries of Retention and Expulsion, though wanting proper Terms. And indeed every Action may be said to be injured three ways; if it be done feebly, or not as it ought to be, or not at all.  D. 
Why does a depraved Expulsion and Retention attend the Injuries of the Functions?  C. 
The due course of the Excrements is impeded, in regard that the expulsive Faculty is excessively disordered; and the same reason for the retentive Faculty.  D. 
What is the Ametry or Disorder of the Excrements?  C. 
A vicious annoyance which the Excrements have contracted by receding from the due course of Nature.  D. 
Of how many sorts is it?  C. 
Threefold, in Substance, in Quantity, and in Quality; in regard that the Purgations of the Body are preternaturally detained therein, or else recede and deviate from the due course of Nature, either in their whole substance, or in quantity, or in quality. Thus says Galen, Lib. 6. De Sympt.  D. 
What d'ye call the default of Substance?  C. 
When the Excrement is in its whole kind preternatural; as a Stone, Gravel, or Worms: Or else, when the manner of Purgation is preternatural, not the Excrement; as, Bleeding at Nose, Ears, Mouth, Yard, or Belly.  D. 
What is the fault of Quantity?  C. 
When the just measure of Nature is not observed in Purgation; but that the Excrements come forth either in too great abundance, or too sparingly.  D. 
What is the Fault of Quality?  C. 
When the heat of the Excrements deviates from the custom of Nature, as if they be either black, livid or green; if the smell offend more then usually; if there be any thing of unusual bitterness, saltness, or acrimony, if any clamminess, hardness or thinness more than ordinary.  D. 
Why is the Ametry or Excess of Excretion joined with that of Retention?  C. 
Because the Excrements no less deviate from the course of Nature, nor contract Corruption, when that which ought to come away, is retained, then when that which ought to be retained, comes away.  D. 
What Symptoms relate to the Irregularity of Retention?  C. 
The suppression of the Flowers and Emroids, costiveness, retention of Sweat and other Excrements, the evacuation of which is necessary for health.  D. 
Why d'ye place the preternatural Affections of the Body which are obvious to Sense, next after the Irregularity of the Excrements?  C. 
Because they are bred out of the corruption of Excrementitious Humours.  D. 
How many Symptoms are there belonging to the sensible Affections of the Body?  C. 
They are said to be as many as there are Senses with which they want to be perceived; for some are visible, others audible, others to be smelled, others to be tasted, others tangible.  D. 
Which are the visible preternatural Affections of the Body?  C. 
Unseemly Colours, which arise from the Colours of the subject Humours; as, Yellow in the Jaundice, Pale in the Disease proceeding from Phlegm, called Leucophlegmasie; Black, in the Leprosy; then the Shape, Bulk, and all the visible qualities of the Body changed.  D. 
Which the Audible Affections?  C. 
Preternatural Sounds, as Tinkling in the Ears, Rattling in the Throat and Lungs, Gnashing of the Teeth, Belching and breaking Wind; as also raving and trembling Speech.  D. 
Which concern the Smell?  C. 
The noisome Smells which the Armpits, Ears, Nostrils, Mouth, Feet, and the whole Body exhales.  D. 
Which concern the Taste.  C. 
Bitterness in the Mouth arising from yellow Choler, Acidness from Melancholy, and Saltness from Phlegm.  D. 
Which belong to the Feeling?  C. 
All the first Qualities, as hot, cold, moist and dry, and what derive themselves from these, as, Softness, Hardness, Roughness, Looseness, Ruggedness, and the like, which are perceived in the skin by feeling.   

Of Signs.  D. 
What is a Sign?  C. 
Whatever being obvious to our Senses, is attended with something hidden, that is a sign of it. Thus a Symptom being conspicuous, is the express sign of the latent design from whence it flows; in like manner the evident cause, as vicious Diet, is the sign of the Disease which is occasioned.  D. 
How many sorts of Signs are there?  C. 
They reckon up three principal sorts; wholesome, which indicate Health; unwholesome, which indicate a sickly constitution; and neuter, which show a neutral constitution between sick and well.  D. 
How many are the signs that indicate unsoundness of Health?  C. 
Twofold; Diagnostic, which declare the present constitution of the Disease; and Prognostic, which portend the future condition of the Patient. Some add the Anamnestic, which, by calling to remembrance what was past, guess at the present and future state of the Disease.  D. 
How many are the Diagnostic Signs?  C. 
Threefold: In regard that some demonstrate the part affected, others the cause, others the kind of the Disease; which if proper and inseparable, are called Pathognomic Judges of the Affection; if common and separable Accidents, they are called Associates.  D. 
What Signs are to be considered for the obtaining the Prognostic?  C. 
Besides the proper and inseparable Symptoms of the Disease, there are others that come over and above, which declare the bigness of the Disease; and others that appear over and above, which declare the Motion and Nature of the Disease.  D. 
Why are the proper and inseparable Diagnostics of a Disease numbered among Prognostics?  C. 
Because future conjectures are drawn from the species of the Disease; for some Diseases in their species are incurable; as in a Cancer: Others curable, as a Tertian Fever; some short, as Quotidians; others tedious, as Hectic and Quartans. Add to this, that the proper Symptoms much increasing, signify the violence of the Disease, and therefore portend danger; as, if a vehement pain in the side extend itself to the Throat or Hypochondrium, and there happen a great difficulty of breathing, and a strong Cough, it is adjudged a dangerous Pleurisy.  D. 
What d'ye call the Symptom supervenientia, or coming over and above?  C. 
Symptoms arising from the propagation and increase of the Cause, which indicate the increase of the Disease; as in a Pleurisy, Frenzy, Looseness, difficulty of Breath, Redness of the Face and Eyes, Spots upon the Breast, Redness of the Back and Shoulderblades.  D. 
What d'ye call Appearing over and above, or insuper apparentia?  C. 
Such as besides the inseparable Symptoms, manifestly show themselves, as it were going or proceeding forth; such are the signs of Crudity or Concoction, which argue that the Crisis will be sooner or later.  D. 
What is the Crisis?  C. 
The Crisis is a sudden change in the Disease, either to Life or Death: whereby it happens that a Crisis is either good or bad; and both either perfect or imperfect.  D. 
What does the Word Crisis denote?  C. 
The Word Crisis comes from a Greek Word that signifies to judge, or make a judgement of: So that Crisis is no more than Judgement, and is often taken for the Combat of Nature with the Disease, and sometimes for the separation and expulsion of noxious Humours, and sometimes for the issue of the Disease, be it what it will.  D. 
Which Crisis is perfectly good?  C. 
Such as being shown by the signs of Concoction appearing upon the day of the Sign, comes to perfection upon the Critical day without any dangerous Symptoms, with a manifest excretion or purgation according to the Species of the Disease, and Nature of the Patient.  D. 
Which is imperfectly good?  C. 
That which does not altogether remove the Disease, but causes the Patient to be more cheerful in his Distemper.  D. 
Which Crisis is perfectly bad?  C. 
That which hastens Death.  D. 
Which is imperfectly evil?  C. 
That which precipitates the Patient into a worse condition.  D. 
How are the Critical Signs divided?  C. 
Some Critical Signs precede, others accompany, and some follow the Crisis.  D. 
How many Signs precede?  C. 
They are of two sorts; some show the day and time of the Crisis, others what sort the future Crisis will be.  D. 
Which are the signs that show the time and day of the Crisis?  C. 
The signs of Concoction and Crudity, which appear in the universal Excrements, as Urine and Ordure: For they certainly foretell whether the Crisis will be sooner or later, and what day Judgement will be made of the Disease; for if the Urine appear concocted upon the fourth day, as, if it have a white settlement, smooth and equal, it shows the Crisis will be upon the seventh.  D. 
What more do the signs of Concoction and Crudity declare?  C. 
As the signs of Crudity sometimes portend not only diuturnity of the Disease, but Death, so the signs of Concoction promise not only a short stay of the Disease, but also security.  D. 
Is that perpetual?  C. 
Yes; so that the concoction be continual and constant; for that is the best Urine, says Hypocrates, when both the Urine and the Sediment is white, smooth and equal, during the whole time, until Judgement be given of the Disease. But if there be an Intermission, that it be sometimes pure, and sometimes crude, with a white, and smooth Settlement now and then, it argues longer continuance, and less safety; for continuance of Concoction argues strength of Nature, and predominancy of the Natural Heat. But if the Concoction be interrupted, and that signs of Concoction appear in the Morning, but none in the Evening, and that the Water be sometime crude, sometime concocted, no security of a Crisis can be expected from such a concoction, for that the Disease and Nature are upon equal terms, and the Victory remains doubtful; Nature gins the concoction, but cannot perfect it through Imbecility, or else the Malignity of the severe Humour, that it will not admit of concoction.  D. 
Are there no other signs that indicate the Time and Day of the Crisis?  C. 
Besides the signs of Coction and Crudity, the Motion also of the Disease is to be observed to tell the time and day of the Crisis. For such Diseases as move with violence and swiftness are soon judged of; those that are extremely peracute, in the first fourth day; peracute, the first seventh day; simply acute, the fourteenth day; acute, by mutation from species to species, may be put off till the fortieth day. The motion also of the Disease declares whether the Crisis will happen upon an even or odd day: For when a Crisis is only made when Diseases are in their vigour and exasperation, never in the beginning, nor in the declination, if the exasperation of the Disease happen upon an even day, the Crisis may be expected upon an even day, and so on the contrary.  D. 
What are the signs of a Crisis at hand?  C. 
The signs that usually next precede a Crisis, are, a vehement pain in the Head, tumbling and tossing, anxiety, unquenchable thirst, an unequal Pulse, and the like. For as Hypocrates says, The Night becomes very tedious to them upon whom the Crisis is made before the Fit.  D. 
How many sorts are there of a Crisis?  C. 
Two; Excretion, or Removal: For the Translation of every Humour from one part to another, is made either by flowing forth, or by removal.  D. 
Which are the Differences of Excretion?  C. 
Bleeding at Nose, Sweeting, Looseness, Vomit, and Streaming forth of the Urine.  D. 
How many are the signs of a Crisis by Excretion, or Removal and Settling?  C. 
Two; for some are universal, others proper to every species.  D. 
Whence are the universal gathered?  C. 
From the motion of the Disease, the part affected, and the Age of the Patient.  D. 
What is the motion of the Disease?  C. 
Acute Diseases are judged by evacuation or excretion; Diuturnal, by removal and settlement; for the nature of Acute Diseases consists in quick and vehement, that of Diuturnal Diseases, in a slow motion.  D. 
But Diuturnal Diseases are often judged by evacuation; so Nicodemus was judged the 24th. day by Urine; Anaxion the 34th by Sweat; and Cleonaectides was perfectly judged the 80th. day.  C. 
I answer, Chronic Diseases are sometimes cured by excretion, in respect of the acute exasperations that happen.  D. 
What Judgements are to be made from the affected Party.  C. 
If the convex parts of the Liver be inflamed, a Crisis may be expected either by bleeding at the right Nostril, or by sweat, or by stream of Urine: but if the hollow parts be affected, the Disease will be determined either by Looseness or by Vomits. Inflammations of the Head are judged by the Blood bursting forth at the Nostrils; for there the extremities of the Vessels end; but Vomiting and Looseness cure the Inflammations of the Mesentery and Stomach.  D. 
What Conjectures may be made from the Age of the Patient?  C. 
Bleeding at Nose most commonly happens to young men in burning Fevers; to old men in the same Distemper Loosenesses. Galen gives this reason, because the Humours in young men are full of Choler, thin and sharp, and therefore flowing upward; in old men Flegmatic, and therefore flowing downward.  D. 
These are the universal Signs of a future Crisis; now for the Signs proper to every Species. And first, what are the signs of a critical Bleeding presently expected?  C. 
If in an acute Fever you observe a redness all over the Patient's face, a vehement pain in the Head and Neck, a high Pulse in the Arteries of the Temples, a dimness of Sight, and dilatation of the Hypochondriums, with difficulty of Breath, you may expect a flux of Blood at the Nose.  D. 
Give me the reason of every sign.  C. 
When the Flux of Blood is near at hand, the Face grows red, the Blood being translated from the lower to the upper parts, and preparing to make its way through the Nostrils. The pain in the Head and Neck proceeds from the translation of the Morbific Humour, which tearing and rending the membranous parts, most exquisite in their feeling, beget that vehement pain; the Arteries beat high, by reason of their compression, which proceeds from the particular repletion of the veins; the Eyes wax dim by reason of the abundance of thick Spirits carried to the upper parts, that obstruct the passages, not admitting entrance to the Animal Spirits. The Hypochondrium is distended, that is, the Liver swells, by reason of the motion of the Blood, which gins its motion at the fountain and roots of the Veins. The difficulty of breathing proceeds from hence, for that the Blood coveting to ascend, oppresses the Diaphragma, which is the principal Organ of Respiration.  D. 
Are there any other Signs of instant Bleeding?  C. 
Besides those which are numbered up by Hypocrates, Galen adds, Noises in the Ears, Tickling in the Nostrils, seeming Apptritions of red things. Thus to a certain young man that lay in an acute Fever, and suddenly leapt out of his Bed, he foretold an instant Bleeding; for that the young man being by him asked why he leapt out of his Bed, when there was nothing to scare him? made answer, that he saw a red Serpent creeping in at the Window.  D. 
What are the betokening signs of a critical Sweat?  C. 
Suppression of Urine, and a cold Quivering.  D. 
Why suppression of Urine?  C. 
Because the Matter of Urine and Sweat is the same; the serous parts of those Humours that are contained in the Veins; so that there being a Translation of the serous into the whole Body, the Urine comes to be suppressed.  D. 
What causes the Shuddering?  C. 
The Acrimony of the serous Humour hurting the Nervous Pannicle, which is of most exquisite sense.  D. 
Are there any other Signs of future Sweat?  C. 
The Moderns add a slow and feeble Pulse, fluctuating and uneven, and the forerunning of a hot Vapour steaming from the Head.  D. 
What are the signs of an approaching Looseness?  C. 
Belching, breaking Wind, rumbling and swelling of the Belly: For these Signs argue the removal of the noxious Humour into the Veins of the Mesentery, and from thence into the Guts. The Urine also appears thin and white, the Choleric part being all removed into the Belly.  D. 
What are the signs of approaching Vomit?  C. 
These are mentioned by Hypocrates; a reaching and desire to Vomit; gripping of the Stomach by reason of the vicious Humour there harbouring; frequent spitting, the Humour evaporating from the Stomach to the Mouth, a darkness of sight, by reason of the cloudy Vapour exhaling from the Stomach. Others add a bitterness upon the Tongue, and palpitation of the lower Lip.  D. 
What are the signs of a Flux of Urine?  C. 
Hypocrates delivers none; but Galen admonishes, that they are to be gathered from the privation of other Purgations. For if no signs appear of Bleeding, Sweeting, Looseness or Vomit, but that the signs of Critical Concoction and Crudity have preceded, it is most agreeable to Reason that the Disease must be judged by Urine, especially if there be a heaviness in the Hypochondrium, and a burning in the extreme parts of the Yard, and that the Patient has all along during the Distemper, made thick and plentiful Water.  D. 
So far for the Signs of Excretion; now tell us the signs of a future removal and settlement.  C. 
In Diuturnal Diseases, where Nature is not able to throw off the thick Humours by excretion, a Settlement must be expected, especially in the Winter; also if Purgation were by Nature begun, but not perfected; or if the Patient have made thin and crude Urine during the whole course of the Disease, with healthful and good signs.  D. 
Tell us now the Signs portending a good or bad Crisis?  C. 
Whether the Crisis be good or bad, we judge by the Signs concomitant and subsequent.  D. 
Which d'ye call Signs concomitant?  C. 
Such as appear with the Crisis itself, so that the Excretion or Settlement happening, easily show whether it ●●e good or bad.  D. 
Which are the signs of a good Excretion?  C. 
To make an Excretion advantageous, four things are required, convenient Quality, sufficient Quantity, seasonable Time, and a manner of Purgation familiar to Nature.  D. 
What Quality is required?  C. 
That quality is most to be commended when the peccant Humour is purged out after due concoction; for the Purgation and Expulsion of crude Humours is bad.  D. 
What is Quantity?  C. 
It ought to be moderate: For as immoderate Expulsion is dangerous, in regard all Excess is an Enemy to Nature, so of critical. Excrements there ought to be no small purgation; for a small Expulsion shows that the more copious and malignant Humours cannot be governed by Nature; or else it shows labouring Nature's sudden Dissolution: And therefore little Sweats, Droppings of Blood, and Vomits in small Quantity are all condemned by Hypocrates; for all the noxious Humour, not any part of it ought to be evacuated; in regard that what is left after the Crisis in Diseases, is the occasion of a Relapse.  D. 
What time?  C. 
Upon the critical day; for all other expulsions are to be suspected.  D. 
What is the Method of Purgation?  C. 
Purgation ought to come forth all together in a good quantity, and not by degrees, through the places proper, not through the nobler parts; not obliquely, but in a straight line through the open passages.  
Thus when the Spleen is affected, for the Blood to burst from the right Nostril; and when the Liver is affected, to break out at the left Nostril, is evil. For excretion in a strait line argues a stronger contention of Nature; whereas obliqne excretion argues the Malignity of the Humour, the weakness of the Part oppressed, and an obstruction of the Passages.  D. 
What are the good conditions of a wholesome Abscess or Settlement of the bad Humour?  C. 
In a wholesome Abscess three things are requisite in the Opinion of Hypocrates; Where, from whence, and for what reason. Where, denotes the Part where the settlement is made, which ought to be some inferior or more ignoble Part, remote from the Part affected, capable to contain all the Morbific Matter, otherwise there is danger of a reflux. From whence, denotes from what Part the Matter is removed, from the right or the left; for the removal ought to be in a strait line. For what reason, denotes the cause of the removal; that is, whether through a true concoction of the morbific matter, or whether by some unseasonable provocation; for if it happen while the matter of the Disease is crude, the consequence will be evil.  D. 
There remain the consequent signs, that show us either a prosperous or doubtful Crisis. From whence are they gathered?  C. 
From the Quality of the Body, the Actions and Excrements.  D. 
What is to be regarded in the Quality of the Body?  C. 
The Quality of the Body is discerned by the colour and bulk. If the Face be well coloured, the excretion or purgation was wholesome; if the Colour be livid, yellowish, or black, the purgation is symptomatical; if the swelling of the Face falls, that was swelled before, the Crisis is perfect; if it continue puffie, there is some fear of relapse.  D. 
What as to the Actions?  C. 
Whether the Actions Natural, Vital and Animal are right: If there be a good Reception, Concoction and Expulsion, the Crisis is true and good; if kecking, loathing of Meat, sour Belches, and offensive to the smell, Thirst and Extension of the Hypochondriums, a Relapse is to be feared; if an equal and more remiss Pulse, easy respiration, and temperate heat, the Crisis is safe; if a thick Pulse, and an ardent heat, it argues a remaining want of Temper in some of the Bowels, which may breed a new generation of Humour; if the Mind and Senses be at ease and sound; if the Patiented sleep quietly, and turn without disturbance from one side to the other, it argues a good Crisis; the contrary justifies an evil one.  D. 
What as to the Excrements?  C. 
If the Excrements be well coloured and figured, and the Urine like those of healthy people, they testify a healthy Crisis; if thin or red, they threaten a relapse.  D. 
Tell me now the difference of Critical Days?  C. 
There are three differences of Critical Days; some are truly Critical, called principal; others Indicatory, and others such as fall between the Principal and the Indicatory.  D. 
What are the Days truly Critical?  C. 
Such as judge perfectly, faithfully, manifestly, and without danger.  D. 
How many are the principal Critical Days?  C. 
Three; the seventh, fourteenth, and twentieth. The seventh is the term of peracute Diseases; the fourteenth, of simply acute; the twentieth of acute Diseases, that were slow from the beginning, or such whose Acuteness did not last.  D. 
What is the Cause of Critical Days.  C. 
The cause of Critical Days is twofold; the one Material, the other Efficient. The Material is a noxious Humour, peccant both in quality and quantity. The Efficient is twofold; the one universal, and most remote; the Heaven, all whose Influences the inferior Moon receives, and communicates them to us. The other particular and near, that is to say, Nature; which though void of Counsel and Reason, has certain motions confined to certain Order, and therefore has made choice of the seventh, fourteenth, and twentieth day, for the Perfection of Crisis'.  D. 
But why is the twentieth day more critical than the twenty first, seeing all the Sevenths are perfectly critical?  C. 
I answer, that the twenty first is the end of the third Seventh; for of the three Sevenths only the first is to be reckoned whole, and the second is copulated with the third, so that the fourteenth day is the beginning of the Second, and beginning of the third.  D. 
Why are both the latter Sevenths coupled together shorter by one day then the first?  C. 
That happens for two reasons: the first is, because the natural Motion, of which kind is the Critical, is slower in the beginning, swifter in the end: Secondly, because the morbific Matter attenuated and mitigated during the first Seventh, is more easily and swiftly expelled by Nature in the following Septenaries.  D. 
Is not the 21st. sometimes critical?  C. 
Yes; for in regard the thicker and more contumacious Matter of the Disease is not so easily overcome by Nature, the Crisis is sometimes prolonged to the 21th. day, and then the Septenaries are all equal: Therefore, says Hypocrates, when a Crisis happens upon odd days, there is the 3, 7, 9, 11, 14, 17, 21. Sweats are good in Fevers that appear upon the 3, 5, 7, 9, 11, 14, 17, 21; so that although we give the pre-eminence to the 20, yet we do not exclude the 21th.  D. 
Which are the indicatory days?  C. 
Those which prepare us to judge the future Crisis upon the three seventh days.  D. 
How many are they reckoned to be?  C. 
Three; the 4th. 11th. 17th. To which the Prerogative of judging is denied; for the Judgement made upon those days is imperfect; only they may give some light into the true Crisis; for the 4th. is the Index of the 7th. the 10th. of the 14th. and the 17th. of the 20th.  D. 
Is that perpetual?  C. 
Yes, yes; if there be nothing internal or external that disturbs the ordinary course of Nature; as if the Physician has not mistaken, or that the Patient or Tenders have not gone according to Directions: For it may happen through some external cause, that the 4th. may not always be the Index of the 7th. nor the 11th. of the 14. nor the 17th. of the 21th.  D. 
Which are the interfalling days?  C. 
Those that provoke Nature, and cause Purgations before their time, as in the first Septenary the third and fifth, in the second, the 9th. and 13th. in the third, ●he 19th. These days are indicatory and preparatory, because they are uneven; but the Crisis that is made upon those days is imperfect and dangerous, in regard that Nature is so prevoked by the malignant Quality of the morbific Humour, that she only expels crude and concocted together, and good Humours with bad.  D. 
How are the other Days called?  C. 
The other interfalling days, are, the 6th. 8th. 10th. 12th. 16th. 18th. and these are called Vacant Days, because they are neither Critical, nor Indicatory, nor Provocative. For though some Purgations may happen upon those days, yet they all proceed from the malignity of the Disease, not from Nature either victorious or exasperated, and therefore they are only Symptomatical, not Critical.  
The 6th. of all days is the worst, cruel, treacherous, and altogether an Enemy to the 7th. Wherefore the latter is lik'nd to a merciful Prince, who rescues many from Destruction; the 6th. day by Galen is called a Tyrant, in regard it precipitates all that ●●e sick into their Tombs, or at least to great danger of Death.  
The Vacant Days by some Learned Physicians are called medicinal, because upon those Days the Physician may safely administer his Cathartic Remedies, which he dares not do upon the Critical days, for fear of disturbing Nature.  
FINIS.     

Books Printed for Dorman Newman at the King's Arms in the Poultry.  
A Complete Treaty of the Muscles, as they appear in Humane Bodies, and arise in Dissection: with divers Anatomical Observations not yet discovered. Illustrated with near 40 Copper Plates, etc. By J. Brown, Sworn Chirurgeon in ordinary to His Majesty.  
Basi● Valentine his Triumphant Chariot of Antimony, with Annotations of Theodore Kirk●ingius, M. D. With the True Book of the Learned Synesius, concerning the Philosopher's Stone, in 80.— With Cuts.  
Exercitationes Anatomicae a Roberto Bayfield. Editio secunda. 12.  
Philosophical Di●logues concerning the Principles of Natural I Bodies, etc. By W. Simpson, M. D. in 12.  
Medela Medicorum; or, An Enquiry into the Reasons and Grounds of the Contempt of Physicians and their Noble Art: By Dr. Simpson. in 12.  
An Essay towards the History and Cure of Fevers. By Dr. Simpson: in 12.  
The Method and Means of enjoying Health and Long Life; Adapting peculiar Courses for different Constitutions, Ages, Abilities; Valetudinary States, Individual Proprieties, Habituated Customs, and passions of Mind: Suiting Preservatives and Correctives to every Person for attainment thereof. By Edward M●ynwaring, M. D. 80.  
Kitchen-Physick, etc. 80.