Transcriber’s Note:

The cover image was created by the transcriber and is placed in the public domain.

THE
FEMALE PHYSICIAN,
Containing all the
Diseases incident to that Sex,
IN
Virgins, Wives, and Widows;
TOGETHER
With their Causes and Symptoms, their Degrees of Danger, and respective Methods of Prevention and Cure:
To which is added,
The Whole ART of New improv’d Midwifery;
COMPREHENDING
The necessary Qualifications of a Midwife, and particular Directions for laying Women, in all Cases of Difficult and Preternatural Births; together with the Diet and Regimen of both the Mother and Child.

By John Maubray, M. D.

—— ——Opiferq; per Orbem

Dicor,—— Ovid. Met.

LONDON:

Printed for James Holland, at the Bible and

Ball, in St. Paul’s-Church-Yard. 1724.

To all Learned and Judicious Professors of Physick, as well as Ingenuous and Experienced Practisers of Midwifery.

Most Excellent Societies,

I Have generally observ’d, that Men address their Works to improper Hands; some aim at Personages too great, to regard them; others stoop to Men too unlearned, to defend them: Some again make their Court and apply to Persons in Vogue or in Place, and others cringe and creep after Purse-proud Patrons: But as I pursue not the common Designs of Dedicators, so I have studied no subterfuges of Flattery, nor Flourishes of Panegyrick in this Dedication. I know, that, whatever my Performance may prove, a substantial Work will stand securely upon its own Bottom, and make its way into the World, without any secondary Helps; whereas a slight Defective Piece will fall and be quash’d, tho’ it should even strut with Majesty itself in its glaring Front.

Had I then presum’d upon any particular Voucher for the Female Physician, it would have look’d like acknowledging Guilt and seeking for Defence; Because You, and none else, are the competent Judges in Affairs of this Nature: God having entrusted you only with the Lives of Men; and you (under Him) being the Sole Preservers of Life and the great Distributers of Health, I have thought it my Duty to make this solemn Application to your August Societies in general; and in this manner to render you some small Account of the TALENT, which some of your selves have entrusted me with for Improvement.

In fine, your famous Fraternities being universally celebrated for encouraging of Learning and promoting Ingenuity, You are still the more highly entitled to my Endeavours in both respects; and I my self in all points of Humanity the more secure of your candid Interpretation. The undertaking then being yours by Birth, it has a Natural Claim to your Care; And it being the Duty of Men to provide for their Off-Spring, it has a peculiar Right to your Patronage. Wherefore, with all due Deference and becoming Submission to your wiser Judgments, I lay the Dedication as well as the Work it self entirely at your Feet, in Hopes of your courteous Reception and benign Tutelage both at Home and Abroad: Upon which (in short) I beg Leave to Subscribe my self, with profound Veneration,

Your Eminent Societies,

Most Faithful, and

Most Obedient, Servant

John Maubray.

THE
PREFACE
TO THE
READER.

As the Study of Physick has differ’d in every Age, according to the prevailing Opinions and Ambiguous Determinations of Philosophers, so the Practice of Midwifery has also varied, according to the Judicious Experiments and successful Operations of Professors; until of late Years, by the many happy Discoveries and strict Inquiries made into the Secrets of Nature, and Natural Causes, these Healing and obstetricious Arts are so much improv’d and advanc’d, that, they now seem to be arriv’d at their very Height of Perfection: Insomuch that both the one and the other stand this Day upon as sure a Foundation, and as certain Principles, as most other Sciences do, which notwithstanding are not exempted from the Fate of Casualties.

THE Case then being so, it becomes all Men of Ingenuity and Integrity, to be also Communicative of such Things, as may tend to the Welfare of their Neighbours and to the Common Good of Mankind; since according to the Excellent Poet,

Scire tuum nihil est, nisi te scire hoc, sciat alter.

THIS was the Principle of the Ancients, who, as they discover’d the Natural Debility of the Female Sex, and that Women were not only Subject to all Diseases in common with Men, but also obnoxious to a vast many Distempers peculiarly singular to themselves, were first mov’d to write particular Books, and respective Treatises, upon these Heads: The most wise and divine Hippocrates, first breaking the Ice, after him Diocles, next Aetius, and at last many others; For the more Learned and Ingenious that any one found himself in his respective Age, the more readily he exercis’d himself in these difficult Points.

BUT now a-days Women may well complain, and cry out with Soranus, “O malè Occupatum virorum Genus, occidimur nos, non Morimur: Et ab illis, qui inter vos peritissimi existimantur, perperam curatæ, vos vero de qualibet vel levissima vestrarum Affectionum, Libros ex Libris facientes, Bibliothecas voluminibus oneratas, de Nostris inter ea diris ac difficillimis Cruciatibus, nulla vel exigua, & ea quidem satis oscitanter mentione factâ”: That Men, in short, study their own Good, and take more Care of Themselves than of the Women.

BECAUSE then there are so many Faults and Defects in this part of Physick; in that the Antients, by reason of their precise Gravity, rendred their Works either obscure, or at least difficult to be understood: As some of the more modern Authors have, treated them but Partially and Defectively in most respects; others but transiently and indifferently, or as if they were otherways employ’d: Some again darkly and briefly; others so confusedly and prolixly, that we may justly say to them, as the Lacedemonians did to the Samian Legats of old; “Prioris orationis vestræ partis sumus obliti, postremam ob primæ oblivionem non intelleximus”: We have forgot the Beginning of your Discourse, and for that reason, cannot understand the latter Part.

THESE being the Reasons of this Undertaking, I shall trouble you with no farther Apologies in its behalf, save only that I thought it my Duty, notwithstanding the Considerable Charge and immense Labour, not only so far to endeavour to imitate my Predecessors, but also to deserve well of Humane Kind, and particularly of English Women: First by collecting these things, which I have found clearly written by the most approved Authors, together with what I have conceiv’d to be true and Rational by my own painful Study, frequent Speculation, and assiduous Practice; and Secondly by publishing this Praxis and Analysis of Women’s Distempers, as they are accurately, tho’ succinctly comprehended in this small Volume: Yet not so briefly neither, but that most Things are consider’d and explain’d for removing Obscurity; nor so prolixly, that any Head is swell’d with Trifles or empty Words: And that not only in our vernacular Tongue, but also in a certain middle Style, adapted to the Capacity of the meanest Reader; so that if it be possible, where the Flowers are thinnest Sown, there the Fruit may appear the thickest; Because I have all along consider’d this to be no Work of Eloquence, but of Midwifery, or Physick, or both together, if you please, in which I have studied the common Good, but no vain Glory.

IN composing the Work, I have follow’d such Methods as seem’d to me the most conducive towards its Use and Design, and insisted only upon such Topicks, as can be most serviceable to the World, and absolutely necessary in the Practice of either of these Arts; without touching upon any of the pompous Superfluities, with which Physick, as well as other Professions, is now a-days over-run and embarrass’d: The one I apprehended to concern my Integrity, and the other only an empty Applause. But that you may be at no Loss in conceiving the Regularity of my Method, because of the variety of Subjects to be met with, I shall here delineate or draw out the Lines of the Work, and give you some distant Idea of it, if possible, by a general Hint upon every Part or Section of the Book, Viz.

IN the first Part, I have explain’d the History of the Formation and Animation of Man, together with the Maturation, Nutrition, and Position of the Infant in the Womb; to which I have subjoin’d the Anatomical Account of the Membranes and Waters, as well as of the After-Birth and Navel-String. I have likewise in this place previously set forth the Dignity and Excellency of Man, together with the Faculties of our Souls, and the Qualities of our Bodies; And, having initiated the whole with the Natural Proofs of a God, and a short Dissertation upon Nature, I hope none will take that amiss, because my Belief in the one, and the small Knowledge I have acquir’d of the other, are to be my Guide throughout the Course of my Life, as well as my Directory in the present Performance.

IN the Second Part, I have not only explain’d the Natural Philosophy of the Maiden-State, and set forth the Passions, as well as the Diseases familiar to Virgins; but also defin’d the Power of Imagination, and added the Natural Reasons for the various Likenesses of Children.

IN the Third, I have expounded the Mystery of Conception, together with its Diagnostick Signs: I have directed the Regimen of the Pregnant Woman, and particularly set forth the various Symptoms of the Months of Gestation, together with the Acute Diseases incident to her in that Time. I have in the same place insisted at Large upon Miscarriage, and explain’d at length the Mystical Theory of Birth in general.

IN the Fourth Section, I have defin’d the Art of Midwifery, and the Contemplation of its Theoretical, as well as its Practical Knowledge: And, that Women practising this Art, may not mistake me in what is said or recommended to them, I have also addressed my self to Men professing the same Science; and, with all imaginable Impartiality, told them both their Faults and their Duties, however without any intended particular Reflection. To which I have subjoin’d a compleat Anatomical Description of the Parts of Generation proper to Women; together with the Natural History of the Matrix and its amazing Faculties.

IN the Fifth, I have ingenuously laid open the whole Mystery of Midwifery, as to all Sorts of Births, whether Natural or Preternatural, and faithfully laid down the Fundamental Principles and most certain Rules of this Profession; and that not only according to the best Notions of my own Application and Study, or the real Dictates of my proper Practice and Experience; but also according to the most ingenious Precepts and infallible Maxims of the ablest and most polite Professors of this excellent Art, and that also according to its newest and latest Improvements: And in these Cases, I have neither fear’d the Invectives of the Æmulous Zoilus, nor regarded the Snarlings of the reprehensive Momus: For Wise Men are not any longer to be entertained with Ænigmas, since God hath said, Fiat Lux.

IN the Sixth Part, I have not only prescrib’d the due Regimen, and provided for the Safety and happy Recovery of the Child-Bed-Woman, but also taken a suitable and corresponding Care of her Babe; As I have farther instilled particularly upon the various Disasters incident to both Mother and Child, in their respective tender Conditions of Child-Bed and Infancy.

IN the Seventh, I have dilucidated the Philosophical History of all the different Sorts of Preternatural Conceptions as well as Births; and insisted at large upon the Theme of Women’s Sterility or Barrenness.

IN the Eighth and last Section, I have not only defin’d the Widow-State, as far as it concern’d my Purpose, but also diligently pursued the Subject-Matter, and traced down the Particulars of their common Grievances.

THESE, I say, are the general Heads of the Work, which are all again sub-divided into their proper respective Particulars; and consequently every general Head or Section assign’d its own relative Chapters, for the singular Benefit and more easy Comprehension of the Reader. And these Chapters consisting of 130 in Number, I have, with respect to every singular Distemper mentioned in them, First, defin’d the Nature of the Disease; Secondly, accounted for its Causes; Thirdly, I have given the Diagnostick Signs or Symptoms; Fourthly, the Prognosticks or Degrees of Danger; to which I have Fifthly and lastly added the Method of Prevention in many Cases, and That of Cure in All: So that there is almost not one Disease which can affect the Woman from her Birth to her Death, in Child, Maiden, Wife, or Widow-hood, whose Essence, Species, Differences, Causes, Signs, and Prognosticks, we have not sufficiently clear’d up.

ALL these Things I have endeavour’d to be most particular in, to the end that any Woman, who reads, so as to be conversant with this Book, may know before She sends for her Physician, not only her Distemper, but also the Danger, with which she is threatned upon every Sickly occasion. And in these Things I flatter my self that this Work will prove Acceptable, where such a Number of Diseases and Symptoms are set forth in so clear a Light, that any Person, making use of their Eyes and Reason only, without being any ways vers’d in the Practice of Physick, or Midwifery, may evidently see, perceive, and by Experience find, every individual Case to answer these Ends, and the whole to correspond exactly with its Title and Contents.

BUT upon the whole, if here and there a brief Philosophical way of Reasoning has crept in, I would have you consider, that it could not be avoided; because the Proofs relating to Natural Things are sometimes taken from very minute Instruments; And that the Design of such an Interspersion, is only to assist your Understanding, and conduct your Thoughts through the Work. However in such Cases the Reader may go on, or pass by what does not suit with his Taste, as he pleases. Again if here and there, I have retain’d a Term of Art, which the common Reader may call a hard Word, I declare it is out of no Design to amuse any one, but out of mere Necessity, since otherways I should have been ridiculously singular, and far less understood: In the mean time I have taken what Care I could to explain the most, or at least the most requisite of These, insomuch that whatever Words or Sentences of this Kind are not fully interpreted, you may slip over, without losing any thing Material of the Purport of the Matter, such Things concerning the Practitioner more than the common Reader.

HOWEVER yet, if the Measures I have pursued in handling this uncultivated Subject, should not appear so exactly Methodical as some of you may expect, I shall only say for Excuse, that, as it belongs to hard Labour to cut out new Paths and Ways thro’ Woods and Desarts, and where Guides are wanting, to find out the shortest Cut; so it is only by frequent Travelling, that such Roads can become smooth and easy, however exactly plan’d. Again farther, I would have you also to consider the Difficulty of the Task, to contract Much in a Little; to omit Nothing which ought to be animadverted; to join Perspicuity with Brevity; and after all, finally to reduce the whole to the certain Precepts of Art.

I have incessantly perus’d the vast Volumes of others, Ancients as well as Moderns; and whatever may be found there variously dispers’d, over-strain’d, or collected profusely, without either Order, or Coherence, you’ll find here manifestly disposed, and neatly contracted in this small Work. I have sever’d the Grain from the Chaff, winnowed the Seeds from the Husks, and purged the Gold from the Ore, to the end that I might again successfully Sow what I have thus laboriously reaped; and digest all Things into such an easy and clear Method, that you’ll be at no Loss here for what you want, but may turn to it at once, whatever the Case may be; you’ll read nothing twice, nor will you fall into any Trifles, which might either confuse, or detain you.

BUT that I may not be misconstrued or misrepresented here, give me Leave to affirm that the Design of this Work, is not to reprehend or find Fault, with any former Writer’s Performance; but only to render these Things, which others have either treated negligently, or indifferently, confusedly, or obscurely, the more Clear and Evident.

THIS, candid Reader, being the Design as well as the Reason of my Undertaking, according to the Fruit you receive by it, Pray, repress the Minds of the Invidious; and according to the Judgment you make of its Worth, let it stand or fall in your Esteem. Not that I am so vain in the interim to imagine, that the Work can stand upon the Foot of its own Merit; and far less can I expect that it will escape the ordinary Fate of Censure: No, I shall take it well, considering its Imperfections, if it undergoes no worse Fate, than what is common to Books; especially considering that it is no ways set off with a great Figure, under the splendid appearance and modish Trappings of flourishing Hypotheses, so common among our Modern Writers.

THERE are many Things altogether New in our Midwifery, which I would have none rashly to stumble at, tho’ I know that New Opinions are always suspected and generally opposed, merely because they are not already Common: But as I am not in any respect to press my Notion of Things upon the Belief of others, so I desire not to establish any Maxims of mine in other Peoples Opinions, farther than they think fit. I know the Relish of the Understanding, is often as different as that of the Palate; Hence it is that some Men condemn, what others approve; and some despise what others admire: Yea such is the Uncertainty of Men’s Judgments, concerning the Excellency of Things, that no Nut of Learning was ever yet open’d, whose Contents were allowed by all to be pure Kernel: And no more has any Truth been yet discover’d, either in Physick or Midwifery, which has not been question’d, and the Detector exclaim’d against as a pedantick Innovator: But all that I shall say to these Things is, that, as Antiquity will never protect an Error in Judgment, so Novelty shall never prejudice me against Truth, whether of my own or other People’s Invention.

UPON the whole, I would in fine recommend my self to the candid Reader’s Benevolent and Charitable Opinion, and if in any particular Point or Respect (because we are but Men) I may not have had the Happiness to please, or to give Satisfaction, Pray impute it not to Sloth or Idleness, but to Peregrination and Travelling; in which it may be well suppos’d that Studies are too often interrupted. Remember also that of Pliny, “haud ullo in genere veniam Justiorem esse, si modò mirum non est, Hominem Genitum non omnia Humana novisse.” For as none of us can do all Things, nor is sufficient for All; so it is Natural for Man to fall, to err, and to be deceiv’d: And as we see some Blemishes in the most beautiful Bodies, so there is nothing altogether Perfect, among the Works of Men.

Farewell.

From my House, in New-Bond-street, over against Benn’s-Coffee-House, near Hannover-Square. 1724.

J. M.

THE
CONTENTS.

THE

FEMALE PHYSICIAN.

SECT. I.

CHAP. I.
Of GOD.

REASON, and the mere Contemplation of Nature (abstracted from the Light and Assistance of Revelation or Faith) afford us sufficient convincing Arguments, for the Existence of this great and incomprehensible Being; as Heathens themselves do testify.

ACCORDING to Plato (that most excellent Heathenish Divine) Philosophical Demonstrations are the only Catharticks (i. e. Purgers) of the Soul; being the most proper means to cleanse it from Error, and give us an exact Relish of Sacred Truths. Wherefore I shall strictly confine myself to These, in proving the Being of this Existence, from the Maxims of all the four principal Sects of Heathen Philosophers; which I shall discuss in the briefest Terms, by only touching upon a few of their respective Proofs; viz.

THE Naturalist insists chiefly upon three Heads; That of Motion, the Final, and the Efficient Cause.

UPON the Axiom of Motion, that Sect could not exceed, or go beyond the Primum Mobile among created Beings; and therefore allows, that there is something above it, which moves itself and is not moved by Another.

UPON that of the Final Cause, they could find no created Being capable of directing that Nature, which directs and appoints all Creatures to aim at some peculiar End; and thence conclude, that this Nature is directed by something superior to itself.

UPON that of the Efficient Cause, they confess, from the many Vicissitudes of created Beings, that they’ve all had a Beginning: and (because no Beginning can be without an Efficient) acknowledge, that something more excellent than all created Beings, hath created them.

THE Metaphysician useth a vast Variety of sublime Arguments; whereof I shall only give a few Instances: viz.

I. THAT every finite Being must needs proceed from something else, limiting it in that Finiteness, in which its Nature conflicts.

II. THAT all Multitude must proceed from Unity, as the Motions of the lower Orbs proceed from that of the one highest; or as the many particular distinct Actions and different Motions of the Man, proceed from (their Superior) the Soul.

III. THAT the Subordination of the Creatures, one serving another, and all concurring to the Common Good, must needs proceed from the Disposal of some most wise Governour.

IV. THAT the wonderful and incomparable Art, observable in the Make and Form of every the minutest Part of the least and most despicable Creature, must necessarily proceed from some very great and omnipotent Artificer.

V. THIS Sect acknowledges also the Immortality of the Soul, as Cicero witnesses; because it is an immaterial Substance, and independent of the Body: And consequently they allow it to proceed from an immortal Author, and to return to the same, after a Dissolution from the Body.

AS to the Moralist, his way of Reasoning is plainer to our common Capacities.

I. HE proves this Argument from the natural Disposition and Propensity of the worst of Men, even Atheists themselves, upon the Approach of Death or any heavy Calamity, to acknowledge some superior divine Power; as Seneca witnesseth of Caligula, &c.

II. FROM the ultimate End and chief Good of Man; which (according to Plato) is nothing Terrestrial: Our Souls being insatiable in this Life, have a constant Tendency to that particular End, for which we are created; which (in his Words) consists only in being inseparably united to God.

III. FROM Virtue and Vice, the Rewards and Punishments due to these from Nature and Reason; which agree with Equity and Justice, that they, who live well, should be rewarded with this their ultimate End and final Felicity: And those who live otherwise, should be punished by the Loss thereof forever. Thence they (of consequence) acknowledge, that there must be a just and powerful Judge, above all created Beings, to inflict this impartial Sentence.

THE Mathematician acknowledges That to be some Being superior to all others; whose Center he finds every where, and whose Circumference he can limit or discover no where. But because this Sect borrows the better Part of their Proofs from the other three mentioned, I shall go no farther; designing nothing but Brevity thro’out this Work, especially upon a Thesis so manifest as This: Which indeed I should not so much as have touched upon, considering how elegantly and copiously many very learned Divines, and other eminent Writers, have treated that Subject; were it not that some subsequent Hypotheses depend immediately upon it. Wherefore I proceed to

CHAP. II.
Of NATURE.

HOWEVER extensive this Word Nature may be, and whatever secundary Definitions it may admit of; it is (in effect) nothing else than the Denouncer of the Divine Will and Pleasure, the Efficient Cause of natural Works, and the Conservant of real Existences: Or, the Order and Series of Sacred Works, obeying the Divine Will, Power, and Commands. At least I think all other Definitions of this Word, taken in whatsoever Sense, may be reduced to These following; viz.

NATURE is the implanted and innate Quality of Things.

NATURE is the Faculty and Propensity of every Mind.

NATURE is the Mixture and Temperature of the four Elements.

NATURE is the Philosopher’s Axiom of Motion and Rest.

NATURE is that which giveth Form, by a specifick Difference, to every thing.

WHICH Power (in either Definition) can only be ascribed to that Great God, whose infinite Existence I’ve been hinting upon: Who is the Author of Nature and Framer of the Universe; who by his own Breath and Word, without any material Help, and at his own Will and Pleasure, created all Things. In whom all Things live, move, and have their Being. By whom a vivacious Faculty is infused through all Things; so as that (by and through Him) all Things subsist of their own peculiar Natures and natural Qualities; and by these implanted Qualities increase, maintain, and defend themselves: And that so, that in such an immense University, and such a vast Variety of Things, nothing is indeed idle, useless, or unprofitable. Nothing is made rashly, fortuitously, or in vain; but every Thing appears appointed to some certain Use and Purpose, and determined to some settled Course and Sphere of Action: Every Being answering the End of its Design, and the Design of its Creation.

AS Man was set on the Theatre of this World, to the End that he might admire, delight, and confide in God his great Creator; so was the Humane Body made for the Divine Soul, and the respective Members for the Body: which all voluntarily concur in the Discharge of their peculiar Functions, for the Benefit and Use of the Whole.

AND so was every Stem endued with its own Faculty, and every Creature with its own Nature; which made Aristotle[^[1]] most pertinently say, “That there’s nothing so minute in the Nature of Things, nothing so abject or despicable, but may reasonably afford Men something of Admiration.”

NOW, I think, we may be soon brought to this Admiration, when we only view those Things which are so evidently exposed to our Eyes: such as the Elements, the Heavens, the Rising and Setting of the Sun, Moon, and Stars, the Diurnal and Nocturnal Vicissitudes, the four Seasons of the Year, comprehending the two Æquinoctials of Spring and Fall, and the two Solstices of Summer and Winter; by whose Decourse or Descent Grass fades, and Herbs decay; and again, by their Ascent or Influence, spring up and revive.

AND again, when we consider the Animals, the Faculties and Propension of their respective Natures, how they are endued with peculiar Sense, because denied particular Reason; and how wisely they are all dispos’d, some inhabiting the Waters, some enjoying the free Air, and others possessing the Desarts; some reptile and creeping, some gradient and walking, some solivagant and wandering, some wild and fierce, and others innocent and tame: I say the marvellous and inimitable Artifice of Nature in these, and all other natural Works, is not only to be admir’d; but also the Majesty, Glory, Fullness, and Magnificence of the Great Creator and Institutor of this Nature is to be most highly ador’d; in whom all things originally center, as their common Source and Divine Fountain, and to whom all things are finally reduced, as the Primigenious Essence and Archetype of Nature.

CHAP. III.
Of MAN.

MAN, to whom all sublunary Beings were subjected, is most excellently qualified, far above all other Creatures of this World: In him is not only the vegetative Life of Plants, and the sensitive Life of Animals, but also the Angelical Reason, the Divine Understanding, the true Conjunction and glorious Possession of all Things: He is not only endued with Reason and the Gift of Speaking, but also with a Mind and a Soul, which participates of a Celestial Nature and Divinity itself; which can relate to the Nature of nothing else, and be compared to none but God himself: In and thro’ whom he has a Similitude with all things, an Operation with all, and Conversation with all: He symbolizeth with all Matters in proper Subjects; with the Elements in a fourfold Body; with Plants in a vegetative Virtue; with Animals in a sensitive Faculty; with the Heavens in an Etherial Spirit; with Angels in Wisdom and Understanding, and with God himself (as it were) in containing and comprehending all things, except the Divine Being. Hence nothing can so expresly represent God as the Soul of Man, by which he is dignified and railed to the very Image and Similitude of himself. And in MAN the mirificent Wisdom shines the more conspicuously; in that the whole World, and the Fabrick of all its Contents, however concise and artificial, can in no respect compare with the noble Structure of this Microcosm, Man. It is so marvellously concise, and so wonderfully artificial, that it seems no otherways, than as if the Maker (designing this for his Master-piece) would have his chief Glory, Esteem, and Reputation to depend upon it, and derive itself from Hence; or, as if the Maker (designing this for one signal Instance of his Divinity to Men) would have us brought, merely by the Understanding and Knowledge of ourselves, to the true Knowledge and due Reverence of Himself, our great ARTIFICER.

THAT we may be the more duly and sensibly affected towards him, and the more admire and reverence the Wisdom of his Nature, as he bountifully produced all things for the Use and Utility of MAN; so he most appositely disposed the Herbs of the Field, some to our Nourishment, some to our Remedies, and some to both Necessities: assimilating and assigning them to our singular Members, so that their Powers and Virtues are physically convey’d to such Parts of our Bodies, as they are adapted to by Nature.

AND in the same manner he imbued the Roots of the Ground with such natural Qualities, that they by their respective innate Faculties, succour and relieve those Members, to which they are specifically destinated; and such Members sensibly attract and imbibe from them, not only wholesome Nutriment, but also healthful Remedies peculiarly appropriated to themselves by Nature.

BUT the immortal SOUL, which is only peculiar to MAN, whereby he so perfectly assimilates and resembles God; and its Gifts and Graces, whereby he excels and out-shines all other sublunary Creatures; is more properly the Subject of the Divine, than the Physician; wherefore I shall but touch it transiently.

CHAP. IV.
Of the SOUL.

THE SOUL is a certain divine Light, created after the Image of God; figured by a Seal, whose Character is the eternal Word.

THE SOUL is a certain divine Substance, individual, and entirely present in every Part of the Body, depending only upon the Power of Him, who is the ultimate End, and efficient Cause of all things; whose Body (according to Plato) is Truth, whose Shadow is Light, and whose Name is God.

AND this divine Substance of Light, the SOUL, immediately proceeding from that divine Fountain of all Things, God, (according to the Opinion of the Platonists) is join’d, by competent Means, to the grosser Matter of the Body. Which Means these Heathens account for in manner following: viz.

THE SOUL, in its Descent, is involved in an etherial Body, which they call the celestial Vehicle, or Chariot of the Soul; thro’ which Medium, by the Command of God, (who is the Center of the World) it is first infus’d into the middle Punct of the Heart, which is the Center of the Body; whence it is diffus’d thro’ all the Parts and Members of the Body, joining itself to the natural Heat. As a Spirit, generated by Heat from the Heart, it plungeth itself into the Humours; and thus inhering in all the respective Parts, it becomes equal in degree of Proximity to all the Members.

THUS the immortal SOUL is, by an immortal Engine, convey’d to, and included in the mortal Body: But when by Diseases, or otherways, these Mediums (the Heat and Humours) begin to dissolve, the Soul recollects itself, and flies back betimes to its first Receptacle, the Heart: When the Spirit of the Heart also fails, the Heat extinguishes, and the Spirit leaves the Man; He dies, and the SOUL flies away in its original Vehicle: When the Body returns to Earth, whence it came, and the Spirit to God, who gave it a sacred Nature and divine Offspring: which Spirit judging the SOUL, if it has liv’d ill, subjects it to some general and some particular Torments of Hell, abandoning it also to the Pleasure of the Devil: Whereas, if it has done well, it mounts its celestial Chariot, rejoicing together with the Spirit, and passes freely to the Choirs of Heaven; where it enjoys all its pure Senses and Faculties, the perfect Knowledge of all things, a perpetual blessed Felicity; and at last, the divine Vision, the Possession of the eternal Kingdom, &c.

THUS far I have prosecuted the Platonick Doctrine of the SOUL; so that even by This, the gross Opinion of such as deny the Existence of so divine a Spark in Man, may be confuted.

AND this being sufficient for that purpose, I need not introduce any Christian Arguments to second it; which, however important, are commonly deem’d light by an obstinate Sett of Men. Wherefore I shall only add, that from the Disparity of Manners, Affections, Dispositions, Capacities, Judgments, Opinions, and Passions of Men, it appears most probable and evident, that every one of us is individually indued with a Soul, and that with a proper Soul, peculiar to our respective Bodies, according to the wise Proverb; So many Men, so many Minds: as well as Horace’s[^[2]] Saying,

“Millia, Quot Capitum vivunt, totidem Studiorum.

——And Persius[^[3]] says,

“Mille hominum Species, & rerum discolor Usus;

“Velle suum cuique est, nec voto vivitur uno.

TO which Assertion the great Prophet David assents, in that God fashioned and made the Hearts and Minds of Men one by one, enduing them with peculiar Dispositions, and assigning every Soul its proper natural Conditions. Hence Solomon[^[4]] says, I was a witty Child, and had a good Spirit; yea, rather being good, I came into a Body undefiled: That is, adapted to the Disposition of his SOUL. As we see some Torches or Candles burn brighter, and some Fuel cast more Heat and Light than others; so the Splendour of every SOUL shines in a different way, and produces different Distinctions of Minds: as is evident in Youths, who (however accurately taught, and painfully instructed) are not equally capable of learning Arts, Discipline, or any sort of Erudition.

BUT notwithstanding that some curious Physicians (who have strictly scrutiniz’d the Works of Nature) would have the SOUL to center in the Brain, whence all its Senses, Faculties, and Actions proceed; yet some Philosophers have justly assign’d the Center of the Heart to its Residence: which Doctrine is also approved by the wise Solomon[^[5]], saying; Keep thy Heart with all Diligence, for out of it are the Issues of Life.

HOWEVER yet, if any should still obstinately persist in denying the Being of the SOUL, I advise such to go no farther, but look into themselves, and call their own Minds to Counsel; for even there they will have a full View, not only of its Being, but also of its supernatural Excellency; If they but seriously weigh the eximious Gifts, and unlimited Faculties of Nature, together with the egregious Ornaments of Reason, Understanding, Judgment, Memory, and many other Accomplishments, with which every Mind is abundantly endued; they will clearly perceive something of a superexcellent Nature, and Supernatural Quality in themselves; which is nothing else but what I call the Soul, and which is also of a more noble and excelling Substance, than any corporeal Matter liable to Corruption can be.

THIS Being, only and alone, vivifies, rules, and governs the Body; furnishing it with innumerable Actions, and exercising it with as many curious Offices. Hence, from its manifold Effects, and different Operations, it has various Appellations, according to St. Augustine’s Saying: “Cùm Corpus animat, Vitâq; imbuit, Anima dicitur: Dum vult, Animus: dum Scientiâ ornata est, ac Judicandi peritiam exercet, Mens: dum recolit ac reminiscitur, Memoria: dum ratiocinatur, ac singula discernit, Ratio: dum Contemplationi insistit, Spiritus: dum Sentiendi vim obtinet, Sensus.” Which are all the principal Functions of the Soul, whereby it demonstrates its Power, and performs its relative Offices. In the Execution whereof, St. Cyprian asserts, that the SOUL makes use of the Body, as the Workman does of the Mallet, Hatchet, or Anvil: tho’ (I think) the Simile may be drawn much nearer, the SOUL being inclosed and dwelling in the Body, as the Fish or the Snail in the Shell; without which Receptacle, or Rampart of Defence, it cannot subsist: Which is evident in that, as soon as the Body labours under any Grief, the SOUL is also affected; not with a primary Affection (as some would have it) but by a Law of the most strict Alliance, and nearest Affinity; and hence it is, that the Vices and Virtues of the one are transfus’d, and flow into the other.

THIS is the only reason why, when the corporeal Organs or Instruments are vitiated or impeded, the SOUL cannot explicate its own Faculties, according to the Words of Solomon[^[6]]; The corruptible Body presseth down the Soul, and the earthly Tabernacle weigheth down the Mind. Which Truth may serve to obviate two Objections; viz. That of Childrens being destitute of the SOUL, and that of the SOUL’s growing up with Youth, and declining with Age, or Sickness: Since, tho’ it less displays itself in Infancy, Sickness, and Dotage, yet it still is, and continues furnished with its proper Faculties, and that from the Beginning of Life, until its End; neither does the SOUL in its Substance ever suffer the least Diminution, but only by the Ineptitude of the Instrument or Organ, it may be hindered in the Discharge of its Functions, and Execution of its Offices.

AND tho this divine Substance can contract nothing of Vice, Spot, or Contagion from the Concretion of the corruptible Body: yet as a thick Cloud obscures the Sun-Beams, and overcasts its Light; or, as by holding a versicolour Glass to our Eyes, Matters appear different from what they really are: So the Intemperature of the Body obscures the Light of Reason, and overshadows the Intellects of the Mind, which of course obstructs the Functions of the Soul. Hence it is, that a delirious or drunken Man thinks he sees double, or two things, tho’ one be the only Object of his Eyes: And as, for this reason, melancholick Persons imagine Absurdities, and feign Dreams to themselves; so cholerick Persons grow insensibly hot, and are suddenly incensed by the Fumes of noxious Humours oppressing the Brain.

BUT there is another Sett of Miscreants, who don’t so much deny the Existence, as the Immortality of the Soul. This I esteem a Piece of the grossest Impiety, to think that spiritual Substance Mortal and Frail, which is inspir’d in Man by the Divine Will and Command, proceeding immediately from the very Substance of God himself: Since if Man be made after the Image of God, to express his Similitude, he must needs participate of his Nature, and consequently be a Fellow-Sharer of Eternity: And if the human Soul be Partaker of the divine Essence or Substance, as God is eternal and incapable of Decay, so it must needs be eternal, and free from all Corruption.

MOREOVER, God form’d and made all other Things for the sake of Man, but Him he made for his own sake, and therefore like unto Himself; for which reason, he was pleas’d to agglutinate Immortality to Mortality, and Divinity to Humanity: By which Means, the divine Nature incorporates, as it were, with the human, and the human is united to the divine.

HENCE we may clearly see how marvellously God has been affected towards us from the Beginning; how much he delighted in us, and desired the entire Fruition and full Enjoyment of our perpetual Familiarity, and eternal Fellowship; which Truth Christ[^[7]] (the Wisdom of the Father) confirms by his own Testimony.

AND such is still the great Love and Propension of God towards Man, that all Things (thro’ his Grace) are communicated to him by his only SON;[^[8]] and that more especially because we are conditional Sharers, equal Inheritors, and Joint-Heirs with him, agreeable to the[^[9]] Apostles Phrase; and whatever is express’d in CHRIST, may also be in Man: Since as he is eternal, and lives for ever, so Man (by his Grace and Merits) does the same; for he having sufficiently bruised Satan’s Head, led Captivity Captive, and conquer’d Death, rose again, and became the Prince and Captain of so glorious a VICTORY, that all Men, by virtue of that Triumph, might be raised up again at the Last Day, and that to participate of an Immortality of Welfare or Woe.

CHAP. V.
Of the Faculties of the SOUL.

Plato, Alcinous, and many other learned Men, do agree, that the heavenly Spirit’s Composition, mixing Fire, Air, Earth, and Water, made of them all, put together, one Body; which they subjected to the Service of the SOUL, assigning the several Provinces of the one, to the sundry Faculties of the other: To the meaner of them, mean and low Places; as to Anger, the Midriff; to Lust, the Womb, &c: but to the more noble Senses, the HEAD, as the Tower of the whole Body.

AS they divide these Senses into external and internal; so they subdivide the external Senses into five: To which are allotted as many proper Organs or Subjects, being so order’d, that they which are placed in the more eminent Parts of the Body, have the greater Degree of Purity.

FOR the Eyes, placed in the uppermost part, are the most pure, and have an Affinity with the Nature of Fire and Light. The Ears have the second Order of Place and Purity, and are compar’d to the Air. The Nostrils take the third Order, and have a middle Nature betwixt Air and Water. Then the Organ of Tasting, which is grosser, and most like to the Nature of Water. And, lastly, Touching being diffus’d through the whole Body, is compar’d to the Grossness of Earth.

AND of these, the more pure SENSES, are those which perceive their Objects farthest off; as first Seeing, then Hearing, then Smelling, which are all more pure than Taste, which doth not perceive but what is nigh: whereas the Touch perceives both Ways; it perceives Bodies nigh: And as Sight discerns by the Medium of the Air; so the Touch perceives, by the Medium of a Pole, Bodies hard, soft, dry, moist, &c.

NOW this Sense of Touching, is common indeed to all Animals: However, ’tis certain that Man, in this, as well as in the Sense of Tasting, excels all others: whereas, in the other three, he is exceeded by some Brutes, as by a Dog, which hears, sees, and smells much more acutely than Man. Besides, the Lynx, and Eagle, see more acutely than Man, or any other Creature in the World.

AS to the interiour SENSES, they are (according to Averroes) divided into Four; whereof the first is called the Common Sense, because it collects and perfects such Representations as are drawn-in by the external SENSES. The second is the Imaginative Faculty, which retains those receiv’d Representations, and presents them to the third Faculty of internal SENSE; which is call’d the Cogitative Faculty, Phantasy, or Power of Judging: Because it perceives and judges by the Representations received, what Nature or Kind of Thing that is, of which the Representations are made; and commits those Things thus discerned and adjudged, to the fourth Faculty of Inward SENSE, the Memory, to be kept there, and retain’d by it.

AND these Four SENSES have their respective Organs in the Head: Common Sense and Imagination possess the two former Cells of the Brain, as the Cogitative Faculty doth the highest, and middle Part of the Head; the Memory taking up the hindmost Part thereof.

THE Organs of Speech and Voice are as many as the inward Muscles of the Thorax, betwixt the Ribs, Breasts, Lungs, Arteries, Wind-pipe, the Bending of the Tongue, and all Parts and Muscles, serving for Respiration, or Breathing: But the proper and immediate Organ of Speech, is the Mouth, in which are fram’d Words and Sentences, by the Tongue, Teeth, Palate, Lips, &c. above the sensitive Soul, which expresseth its Powers by the Organs of the Body. The incorporeal Mind possesseth the highest Place, and hath a double Nature; the one called the Contemplative, the other the Active Intellect, because of their respective Faculties.

ACCORDING to the three-fold Order of its Faculties there are three APPETITES in the Soul. The first is natural, which is an Inclination of Nature unto its End. The second is Animal, which is divided into irascible and concupiscible, relating to Anger and Desire. The third is intellective, and is call’d the Will; which (from its own deprav’d Quality) is affected with four PASSIONS, as the Body sometimes also is. The first is called Oblectation; the second, Effusion; the third, Ostentation; the fourth, and last, is what we commonly call Envy. And

THESE four PASSIONS arising from a deprav’d APPETITE of Pleasure; its Grief or Perplexity doth occasion as many contrary PASSIONS: viz. Horror, Sadness, Fear, and Sorrow at another’s Good, without its own Hurt; which is call’d Envy, being a Sadness at another’s Prosperity, as Pity is a certain kind of Sadness at another’s Misery or Adversity.

BUT not to insist on these Topicks, I shall only add a few Words upon the PASSIONS of the Mind; which are nothing else than certain Motions or Inclinations, proceeding from the Apprehension of any Thing, as of Good or Evil, &c.

THESE Apprehensions are of three different Sorts, viz. Sensual, Rational, and Intellectual. And according to them, there are three Sorts of Passions in the Soul; the first, following the sensual Apprehension, respects a temporal Good or Evil, under the Notion of Profit or Loss, Defence or Offence, &c: and they are called Natural or Animal Passions.

THE second following the Rational Apprehension, respects Good or Bad, under the Notion of Virtue or Vice, Praise or Disgrace, &c: and they are called Rational or Voluntary Passions.

THE third, following the Intellectual Apprehension, respects Good or Evil, under the Notion of Truth or Falsehood, Justice or Injustice, &c: and this Sort is call’d Intellectual Passions.

BUT these three different Sorts proceed all from the Energy of the Soul; which is divided into Concupiscible and Irascible, both respecting Good and Evil, tho’ under different Notions: which Division affords us eleven Passions of the Mind, viz. Love, Hatred, Desire, Horror, Joy, Grief, Hope, Despair, Boldness, Fear, and Anger; all which might be particularly defin’d: But as that is more the Philosopher’s than the Physician’s Business, I shall proceed to that which is more strictly my Province.

CHAP. VI.
Of the Humane Body.

BESIDES what has been said in the preceding Chapters, touching the SOUL, its Powers and Faculties; when we duly consider the beautiful Form and amiable Figure of the Body, so nicely adapted to the sublime Qualities of the Soul, with its curious Structure, and majestick Stature, erected to Heaven, whither its natural Tendency leads; besides the proportionable Symmetry and exact Commensuration of all its Parts: Surely we cannot, I hope, without the greatest Amazement, contemplate and admire the incomparable Art, and incomprehensible Skill, of the great Artificer: And with magnificent David[^[10]], break out in Eulogies of Praise, and ardent Exclamations of Love and Admiration.

BUT more especially: first, when we distinctly view the slender Filaments, the minute Vessels, the elaborate Contextures, and various Configurations of the different Organs of this Body. Secondly, When we duly consider the Power of its natural Faculties, the Situation of the Entrails, the Rise of the Nerves from the Brain, the Ducts or Conduits of the Arteries from the Heart, and the Original of the Veins from the Liver. Thirdly, When we call to remembrance, and ponder what I have been hinting upon, to wit, the Power of the natural Faculties of the Soul, by which they execute their relative Functions; besides, the Ætherial Spirit (the Seat and Vehicle of our natural Heat) dividing it self into a three-fold Diversity, and appropriating to itself as many Residences, viz. the Animal in the Brain, the Vital in the Heart, and the Natural Spirit in the Liver: And then again, how these three, by a Fomentation of native Heat, and nutritious Humours, cherish and refresh the whole Body supplying every Part with requisite Strength and Vigour. Fourthly, When at last we contemplate that Piece of incomprehensible Artifice, which gives a respective Species and Form to every particular Part, and implants a peculiar Faculty in every distinct Member, inducing such an Excellency into the whole Body; that is, the Formation and Delineation of the Foetus in the Womb.

THIS is such a great and curious Master-piece, that all Others, as well as the Physician, will find it not only their Duty, but also their great Satisfaction and Pleasure, to know and examine into this inimitable Machine of the divine Architect.

THE great Galen was converted at a Dissection, and durst not but acknowledge a Supreme Being, upon that Survey of his admirable Handy-work; saying,[^[11]] “How much is it our special Duty therefore to admire the Wisdom and Providence of the Workman? Since, tho’ it is far more easy to set forth in Words the Beginning of Things, than to form the Work; yet our Expressions and Words fall so much short of the Wisdom of him that made us, that we are not able to explain, what gave him so little trouble to make.”

AND as this was a Man who had not been too devout, so if the most Profligate would seriously weigh and consider the elegant Constitution of such a vast Variety of different Textures, the Nicety of these Organical Works, the Curiosity of these Embroideries, and the Exactitude of these Figures, which appear and seem rather to be fitted for Admiration than Use; they would readily conclude with that great Naturalist, that these Things are the evident Characteristicks of some divine and omnipotent Power, in that they are no ways to be accounted for by such natural Causes, as may be thought sufficient to explain the Phænomena of ignobler Beings.

THIS Body, therefore, being the Vessel and Receptacle of the Soul, the Engine and Instrument, in and through which it operates; I judge it to be our incumbent Duty, to take special Care, and nice Observation of both Soul and Body: Since (in this Life) the one cannot consist without the other, or discharge its respective Offices; the one always requiring the Ministry and Assistance of the other, which the omniscient Artificer has so wisely ordered and ordained from all Eternity.

HOWEVER yet, I cannot agree with St. Cyprian, that the animated and sensible Body is only used by the Soul, as mechanical Instruments are by the Workman; since I think a more proper Simile may be drawn from the Sun and Moon: For tho’ the Moon borrows Light of the Sun, she is not altogether devoid of such a Power or Influence as is proper to herself, being guided and sustained by a peculiar Motion, whilst she absolves her own Circle; taking Light from the Sun, no otherways than as a Looking-Glass, polish’d Brass, or Copper, takes Splendor or Refulgency from an opposite Fire or Light: For notwithstanding she exhibits no Light, unless illuminated by the Sun; however yet, she is not idle or desidious in accomplishing her monthly Course, and measuring her own Space of the Heavens, and that without any Assistance of the Sun. So the Soul invigorates and affords Strength to the Body, which however is not altogether without its own implanted Faculties and natural Powers; the four Qualities of Humours, with which ev’ry Body abounds, capacitating and adapting it to all Things within its own Sphere.

FARTHER, as the Sun suffers Eclipses, and is obscured by the Intervention of the Moon; and the Moon again (in like manner) is eclipsed and obscured by the Objection or Interposition of the Earth, the Sun always running thro’ the Ecliptick Line in the same Degree, and the Moon in opposite Degrees: So Body and Soul are subject to their own Impediments and Eclipses; sometimes defending, and sometimes offending one another; both sympathizing mutually, and participating equally of one another’s Portion. As it is evident from the very Words of our dying Saviour, who, by reason of his Human Weakness, broke out into these[^[12]]Words, My Soul is exceeding sorrowful, even unto Death: Which Death, in the next Verse, he, in a manner, deprecates of the Father. For though he was not yet insulted, or laid hands upon, yet his whole Mind and Thoughts running upon his approaching Danger, he was seiz’d with such Horror and Trepidity, as express’d a bloody Sweat, which streamed from his whole Body: so that the Acerbity of his Grief must (of consequence) have been communicated to both Parts; and beginning in the Soul, did thence redound into the Body.

HENCE arises a rational and natural Argument, that as Soul and Body do not only act in and thro’ one another, but also suffer mutually, always sympathizing with each other, and bearing equal Share in the Troubles, Misfortunes, and Inquietudes of this Life; and that as they both inseparably constitute the Man: So, by reason of that natural Sympathy, and proximous Affinity, as the Soul enjoys Immortality, the renew’d Body (by the Mystery of the Resurrection) will be a future Partaker of the same Reward; and consequently the whole Man must enjoy one and the same State of Beatitude; or otherways, as he shall have promerited. Whence I proceed to

CHAP. VII.
Of the Formation of the EMBRYO.

THE spirituous Substance of both Seeds, by its own generative and active Qualities, in a well disposed Womb, produceth a small Consistence within the Space of Seven Days, call’d the Genitura; which contains three[^[13]] Bullæ (so term’d by Physicians) superlatively Minute, design’d for the three Spermatick Members: The one containing the purer Part of the Seed, full of Vital Spirit, for the Heart; the other, the more thick and pinguid Part, full of Natural Spirit, for the Liver; and the third, the more cold and crude Part, full of Animal Spirit, for the Brain.

ACCORDING to[^[14]] Hippocrates’s Definition of the Genitura, it appears the likest of any Thing to a raw immature Egg, inclosing a certain red Liquor, with some pale-colour’d Fibres, of the finest Contexture, not unlike the Filaments of a small Spider’s Web, wrap’d up with the said red thick Blood in the Pellicule.

BUT in this place I must farther observe, that the abovesaid spirituous Substance, in which the effective Virtue of Conception resides, is endued with four distinct Faculties, which perfect as many different Operations, all subordinately effected in the Constitution of the Conception, viz.

I. THE animatïve or vivificating Faculty of the Menstruum, called by some the first Constitutive Faculty of Conception, operating, as above, in Seven Days; which is otherwise term’d the Time of Spumification, Lactation, or Coagulation.

II. THE separative or severing Faculty of the Parts of the grosser Materials of the Conception, destinated for the respective Constitution of the different Organical Members; which, being the Work of the next Eight or Ten Days, is perfected about the 15th or 17th Day from Conception; and this is called the Time of Lineation or Ramification, when the Genitura receives the Name of Embryo.

III. THE collocative or ordinating Faculty of all the severed material Parts of the different Members, disposing and placing them according to the Law of Nature, in due Order, Figure, and Situation; which, happening the following[^[15]] Twelve or Fifteen Days, about the 27th or 32d Day from Conception, is called the Time of Carnification; when the Embryo receives the Name of Foetus.

NOW according to the Maxims of Astrology, as all inferiour Bodies are govern’d and influenced by Superiours, so the Seven Planets have Dominion over the Man, not only from the Day of Birth, but also from the Moment of Conception; yet not All at one and the same Time, but every one in their Order, reigning each its peculiar Month. According to which Principles, Saturn reigns the first Month, suppeditating the humid and liquid Substance of the Genitura and Embryo, through his frigid and siccid Quality’s due Coagulation for generating the Man; by virtue of whose Siccity the uterine Retentions also happen.

IV. THE formative and figurating Faculty of all the Members of the Body, imparting their respective Shape, Figure, and natural Form, to every particular one; which being the Work of the next Eight to Eighteen Days, is perfected about the 35th, to the 50th Day from Conception, and is called the Time of coarticulate Formation, when the Foetus, or Cyema, is stil’d Infant.

AND in this, the second Month, Jupiter is supposed to exert his Power in the Seed, by his calid and humid Qualities; and thereby to vivify the Spirits, strengthen the Members, and give Augmentation and Growth to the whole Foetus: So that the interior Members are not[^[16]] only conspicuous, but also Legs and Arms appear perfectly delineated, and are (at this time) distinctly visible; when also the Head takes its Distance from the Shoulders, the Arms from the Sides, and the Legs are plainly parted.

BUT, however, the above-mention’d Four remarkable Times may be also thus distinguished; viz. The first perfects the Work of Spumification and Coagulation; the second the Vegetative; the third the Sensitive; and the fourth begins the Rational Operation: Altho’ this cannot yet be discern’d, because of the Redundancy of Humours.

FROM the beginning of this Chapter, ’tis evident that the more noble, or three chief Parts take the first beginning to Formation, tho’ perhaps last perfected, which forthwith distribute their respective Branches to the whole Body; as the Heart sends forth the Arteries, the Liver the Veins, and the Brain the Spinal Marrow, with all their other Dependencies: And according to Aristotle, (who says, there must be a different Matter to every different Form); So indeed every distinct Part of the Body is form’d of a different Substance, according to the different Nature and singular Disposition of every particular Part.

HOWEVER, I shall not here pretend to go much farther in describing the Formation, it being more the Philosopher’s than the Physician’s Business: But whatever farther Progress others may attempt, I judge it a most difficult and ambiguous Matter; for who can be so well vers’d in those Indiscoverables? Or, who can pretend to know sufficiently what is done in those Obscurities? The Series of Nature being profounder than our Understandings, is consequently above our nicest and exactest Scrutinies: Which Consideration makes me astonished at the Logical Dissertations that some Men offer on these Principles, even on the most minute Particles, and smallest Proportions, rashly and inconsiderately assigning every respective one of these, a precise definite Time for their Formation.

I HAVE often been inclin’d to think, that such Sciolists have not read, or at least not consider’d the Words of the[^[17]] Preacher; As thou knowest not what is the Way of the SPIRIT, nor how the Bones do grow in the Womb of her that is with Child; even so thou knowest not the Works of GOD that maketh all. Neither do I find that the wise[^[18]] Hebrean ever enter’d upon such Syllogisms, who (to the contrary) testifies that the Counsel of GOD is not to be known; that our Thoughts are miserable, and our Devices uncertain. Upon which Authority, I say, in this Case, as that Labour is commendable which can be compar’d to Possibilities, so to dive into those Things, which exceed our Judgments, and admit of no possible Comparison, is nothing better than Folly. Wherefore All that is further requisite, or possible for us, is to contemplate and admire the Greatness and Elegancy, the Sublimity and Profundity of this wonderful and amazing Work of Formation; which Subject (we find) hath been the frequent Contemplation of the Royal Prophet[^[19]], particularly expressing himself, in the most eloquent and sublime Terms, according to the divine Light of his illuminated Understanding: Saying, Thou hast possessed my Reins: Thou hast ordered me in my Mother’s Womb. I will praise thee, for I am fearfully and wonderfully made, marvellous are thy Works, and that my Soul knoweth right well. My Substance was not hid from thee, tho’ I was made in secret, and curiously fashioned in the lowest Parts of the Earth. Thine Eyes did see my Bones, yet being imperfect; and in thy Book were all my Members written; which Day by Day were formed, when as yet there was none of them. Whence I proceed in order, to

CHAP. VIII.
Of the Animation of the FOETUS.

THE human Fœtus being duly form’d and organiz’d about the 50th Day at the latest, as we observed in the preceeding Chapter, it remains to be animated, and that with a three-fold Soul, viz. a vegetative, a sensitive, and a rational Soul.

THE First of which, according to the most learned Fortunius[^[20]] Licetus, &c. may be ascribed to the Mother, as chiefly proceeding from the Power of her Menstruum. The Second may (by the same Authority) be ascribed to the Power and Spirit of the Paternal Seed; but it is the more generally received Opinion, that the vegetative Soul is generated from the Commixture of both Seeds with the Menstruum, and therefore as much to be ascribed to the one, as to the other, Parent: And that also the sensitive SOUL proceeds from the proper natural Faculty of the organiz’d Fœtus, as the rational SOUL doth from the immediate Infusion of the great Creator. Touching which Infusion, I desire not to meddle with the Controversy that has so long subsisted betwixt Philosophers and Divines: Only as I have noted in Chap. iv. the Opinion of the greatest Masters of Nature; so if, in this, we could, from the Dictates of Faith and Religion, as well as from the Maxims of natural Philosophy, set the Matter in a clearer Light, I humbly presume it would not be disagreeable: Since the Principles of Either, taken separately, are in themselves mysterious, and can never be fully comprehended by some; whereas, both taken jointly, I mean, the Arguments of the one, to reinforce the Positions of the other, may be satisfactory to all.

IN order to which, I first observe; That the Influx of celestial Bodies exerts its Power very efficaciously in all Sublunaries and Inferiours. Hence, touching the four Humours of our Bodies, Mars is thought to excite the yellow Bile, as Saturn exasperates Melancholy; and Luna to encrease Phlegm, as Sol and Jupiter govern the Blood.

SECONDLY, I observe, That the Power and Influence of the Planets lies effectually in Metals, Stones, Gems, Herbs, Roots, and all Subterranean Bodies; as Gold, Silver, Copper, Iron, Tin, Lead, and whatever is contained in the Bowels of the Earth, whether it tend to Use or Necessity, Profit or Pleasure; the Virtues and Increase of them all proceeding from their peculiar Stars.

THIS we may easily conceive, by considering that God, who made all things for his singular, great, and good Ends, would never have exhibited to us such a fair and spacious Heaven, such a Course, Order, Continuation, and Series of Stars to delight and feed our Eyes, like an empty Shadow, or an idle Picture: But, to the contrary, the Trees, the Roots, the Branches, the Seas, the Rivers, the Streams, and whatever runs thro’ the Veins of the Earth, or graces the Surface of Sea or Land; yea, whatever is, or may be distinguished by the Variety of Things or Names, together with our Bodies, and their implanted Humours, He subjected to the Heavens, that they might perceive some superiour Impulse, Motion, and Agitation from the Stars, and experience the Utility of their Effects.

HENCE the learned Arabians ascribed the Bodies, Actions, and Dispositions of Men to Stars and Signs: As Proclus teacheth, that Superiours and Inferiours are manifestly one in the other. But these Inferiours are defin’d, some to be Solar, others Lunar; on which the Sun and Moon make strong Impressions, like those of the Stars and Signs they are under. In reference to which, they distribute the human Body among the Planets and Signs of the Zodiack; and most ingeniously demonstrate, that as the Triplicities of those Signs answer one another, and agree in Celestials, so they also concur in the Members of the Body; which Observation, daily Experience also confirms. As for example: By a Coldness of the Feet, the Belly and Breast are affected; and these Members answering to the same Triplicity, any proper Medicine apply’d to the one, helps the other; as by warming the Feet, the Pain of the Belly ceaseth.

WHEREFORE, if we consider the many occult Qualities, and secret Influences of celestial Bodies, besides these three which are manifest to us, namely, Heat, Light, and Motion, we shall readily and rationally agree with Astrologers, as well as Philosophers, in this Point; that the celestial Bodies concur with other natural Causes, in the regular Procession of all the different Steps of the Conformation and Constitution of human Conception.

MOREOVER, in the Work of Animation, they concur not only physically, but efficiently; not as formal, final, or material Causes, but meerly by Action; upon which Great Efficient, all other Causes depend. And yet they concur efficiently not as the only particular, immediate, and proximous Agents, but as the common remote, physical Agents, moving physically. Now this Aristotle also plainly teacheth, saying; that, “As this inferiour World hath Existence from superiour Beings, so all worldly Existences must necessarily be ordered and directed by those, as the common efficient Cause of all Sub-celestials.”

BUT I would farther observe, that the only Action of those Bodies in this Work, is to dispose and govern all proper, special, and singular Causes pertaining to Nature, preserving them physically; that is, by their Motion, Light, and Heat.

THE reason I call those Bodies the remote, not the proximous Agents in the Work, is, because they do not in Substance, Motion, or Light, immediately reach or touch the Foetus; but only, by their secret Qualities and Influences, extended to these inferiour Orbs, penetrate through, and affect the Womb, tho’ never so closely shut up: By which means, the Spirit and Power of the Seeds, the Faculties of the Womb, and all concurring Causes are fomented, govern’d, promoted, preserv’d, and determin’d.

HOWEVER, in this Constitution, (whatever natural Causes may be advanc’d) the great God is indisputably and undeniably the prime and principal Efficient: for all other Causes, whether proximous or remote, without his Concurrence, would be but vain and insufficient, for the following Reasons.

I. HE is the only primary Agent, not physical, because not acting physically; not operating by Motion, because immoveable: but without Motion, and all other physical Helps, he powerfully and clearly displays Himself, most eminently officiating by his own All-sufficiency, and Appointment of Nature.

II. HE likewise, as the prime, common, remote, and physical Cause, governs and directs all other secundary Causes supereminently, which are subjected to, and dependent upon Himself; in constituting, organizing, and fomenting the CONCEPTION.

III. HE finally, as the proper, proximous, and immediate Cause, or Agent, directing none else, nor using any other Assistance in the Work, neither being directed nor assisted by any other, gives to the organiz’d human Foetus its greatest Completion; and the ultimate finishing Stroke of consummate Perfection, by infusing and communicating to it a Mind in a rational SOUL, by which the Foetus becomes MAN.

AND this Infusion comes immediately from, and of Himself, who is (in Aristotle’s Words): “The Form and Former of the Universe, the ultimate End, the final and efficient Cause of all celestial Bodies, and created Beings.”

BUT now, as to the Time of this great Work of Animation, Naturalists agree, that it requires double the Space that Formation had from Conception: which seems so far probable, because at that time, and no sooner, the Infant may be sensibly perceiv’d to move; and that by the Influence of calid and siccid Mars, who (according to Astrologers) now takes charge of it in the third Month. For by virtue of his hot Quality, he perfecteth the three principal Members, separating the Legs, Arms, and Head (in due proportion) from the rest: Wherefore this auspicious Planet is called the Author of the Infant’s Motion. So that, in fine, conformable to what is laid down in the preceeding Chapter, the Work of Animation is perfected, at soonest, about the 70th, and at latest, about the 100th Day from CONCEPTION. Which being done, I proceed to the next principal Work in constituting the Man.

CHAP. IX
Of the MATURATION of the INFANT.

NATURALISTS allow the Infant, for its ripening in the Womb, and to the legitimate Time of Birth, treble the Space that Animation had; as Physicians agree in allowing this treble the Time that the first Motion had from Conception: and from hence the 4th, 5th, 6th, 7th, &c. are called ripening Months.

IN the fourth Month, Astrologers will have the Planet Sol to reign over the Infant; whose calid Quality gives it entire Life, fully perfecting the Members, excavating the Bones, and amplifying the Pores and Passages of the Body.

AS, in the Fifth, Venus presides over the Infant; who, by her Frigidity and Humidity, mitigates the Heat and Siccity impressed on it by the superiour Planets, absolutely perfecting the Lineaments of the external Members. According to which Principles, she, in a word, forms the Privities of both Sexes; and adds Beauty and Ornament to the Nose, Mouth, Hands, Fingers, and all the rest of the visible Parts.

AS also, in the sixth Month, Mercury takes his Turn to assist the Infant, which puts the last finishing Hand to the Work; perfecting the Organs of the Voice, enlarging the Eyes, Eye-lids, Brows, and Nails; promoting and confirming the Instruments of Motion; and at last, absolving and compleating whatever the others have commenced.

I shall only farther hypothetically observe, that, if the Infant was perfectly form’d about the 35th Day, it was animated about the 70th, and consequently will be born about the 210th Day, the last of the 7th Month.

IF the Formation was perfected about the 40th Day, the Animation happen’d about the 80th, and the BIRTH will (unluckily) happen towards the close of the 8th Month.

IF Formation happen’d the 45th, Animation follow’d the 90th Day, and the BIRTH will succeed about the close of 9 Months.

IF Formation was compleated the 50th, Animation follow’d the 100th Day, and consequently the BIRTH[^[21]] will appear about the last of 10 Months; and so of any other certain Time, definite Day, or stated Hour.

IT is, in all the above-mentioned Cases, to be farther animadverted, that the Male, as he proceeds from the more calid, siccid, and spirituous Seed, arrives sooner to Perfection in Formation and Animation; and is consequently sooner born than the Female, whose Nature is more cold, flaccid, and weak, even in the Womb: Hence an Allowance of a few Days more or less[^[22]], may be justly made, according to the Sex.

CHAP. X.
Of the NUTRITION and POSTURE of the INFANT.

THIS is manifest, that the Foetus is nourished in the first Months, by the Umbilical Vessels only: But the several following Reasons engage me to think; that, in the latter Months, it is alimented by the Mouth also, and That by a glutinous limpid Liquor: Which, being (probably) secreted from the Amnion for that Purpose, is found to surround it.

I. BECAUSE this Liquor, which seems very proper for that Use, is found not only in the Mouth, but also in the OEsophagus and Stomach of the INFANT.

II. IT is found changed in the smaller Intestines[^[23]]; and being chylify’d in the Ventricle, it turns to Excrements, call’d Meconium, in the Rectum, or strait Gut.

III. WE find a large Quantity of this Liquor, surrounding the Fœtus in the first Months, and but little in the last; which cannot probably be consum’d any other way, than by the INFANT.

IV. BECAUSE[^[24]] that the Oesophagus, Intestines, lacteal Vessels, and thoracick Duct, may continue open, and be gradually accustomed to their respective Functions.

THE Infant’s Situation, in the first and middle Months, is various; but, in the latter, it is commonly observ’d to be of an oval Figure: Sitting, with the Head hanging down, and the Chin upon the Breast; the Neck bending forwards, the Back is round; embracing the Knees, which are drawn up towards the Cheeks with its Arms; the Hands commonly hanging down, seem to embrace the Feet; the Heels cling close to the Buttocks; and while the Head is uppermost, the Face is towards the Mother’s Belly.

BUT about the Time of Birth; the Head, which was always before Lighter, becomes considerably Heavier than any other Part. And its ponderous Bulk bearing much smaller Proportion to its Substance than it did before, must needs (consequently) tumble Heels over Head, in the Waters of the Membranes; and the Head falling downwards, the Feet get uppermost, and the Face is turn’d towards the Mother’s Back.

BUT because this is a painful and irksome Posture, however favourable for its Exit; the Motions it makes for its Relief, occasion frequent Pains to the Mother, which cause a Contraction of the WOMB, for the Expulsion of the Infant.

AND, in short, this being the natural Posture of the Infant in the WOMB, its preternatural Positions may from thence be easily conceived.

CHAP. XI.
Of the Membranes and Waters.

THE MEMBRANES of the Infant, are Two in number, the one exteriour, call’d CHORION; the other interiour, AMNION: which are so contiguously joined one to the other, that they appear like one and the same MEMBRANE; and, because they are only separable by Art, as a Silk-Lining from a Cloth, are sometimes call’d the double MEMBRANE.

THE Chorion is rough and unequal on the Outside, but smoother within; where it closely unites itself to the thinner and transparent Amnion.

THIS Amnion covers the Placenta, and is fixed to the Inside of the Womb, by its Circumference on all Sides.

THESE Membranes contain the Waters, in which the Infant swims; which Waters encrease along with the Infant, generating by degrees, and proceeding from the moist Humours, exhal’d (by way of Transpiration) from the tender Infant’s porous Body.

THESE Waters are of infinite Service to the Infant, during the time of Maturation: As they are to both Mother and Child in the time of BIRTH; which hereafter will more amply appear. And as in Conception, these Membranes are form’d before the EMBRYO; being, as they are commonly call’d, the Coats of the Egg: So, in time of Labour, they always present themselves, with their peculiar Waters, to the ORIFICE, before the Infant approaches.

IN Case of TWINS or more Children; each has its proper Membranes and Waters apart, in which they are separately wrap’d up.

CHAP. XII.
Of the SECUNDINE, or AFTER-BIRTH.

THE SECUNDINE is a thick carnous Mass, of a soft vasculous Substance, compos’d of the maternal Menstrua; which waxes upon the outside of the Chorion in proportion with the Growth of the Foetus; encreasing (as the Waters do) together with the Infant. It is also called the Womb-Cake, or Placenta Uterina; but most commonly the Woman’s AFTER-BIRTH.

IT is call’d Placenta, because of its flat circular Figure, resembling a pretty thick round Cake; being about eight Inches Diameter, and one Thick; a little thicker in the Middle, where the Umbilical Vessels are fixed, than at the Edges.

ITS thickest spongious Part (properly call’d the Placenta) adheres to the Bottom of the Womb by innumerable Vessels, and the Interposition of a very thin Membrane, which is a Continuation of the Chorion.

ITS Concave Part towards the Infant, is join’d to the Navel-String, and encompass’d with a smooth Membrane, which it derives from the Chorion and Amnion.

THE Vessels terminating in the Navel-String, are inserted at one End, almost in the Center of the Placenta; as the other End adheres to the Navel of the Infant.

THE SECUNDINE is rough and unequal on the Outside, and smooth and soft on the Inside; and cannot be extracted, without breaking the mentioned Vessels: From hence an Effusion of Humours and Fluxion of Blood always follows it; which (according to the Woman’s State of Health) is of a fairer, or darker, red Colour.

THE Use of the SECUNDINE, is to receive and absorb the Nutritious Juice from the Womb; (as the Intestines imbibe the Chyle) which it afterwards transmits to the Infant, by the Umbilical Vein.

IN Case of Twins, or more Children, if conceived at one Time, they have but one common SECUNDINE, (notwithstanding the contrary Opinion of others) which adheres to the Fund of the Womb, by the Placenta, as above: Wherefore I must needs reject the Testimony of such Midwives, who give out that they have found the SECUNDINE, fix’d to any other Part of the Womb; tho’ I experimentally know, that it is sometimes found in the Hinder Part near the Loins, sometimes in the Forepart, sometimes near the Diaphragma, sometimes in the Right, and sometimes in the Left Side.

BUT however, we should be grossly mistaken, if from hence, we did conclude, that the SECUNDINE adher’d to any other Part, than the Bottom of the Womb: Since such erroneous Apprehensions are merely occasion’d by the various Motion, or oblique Position of the Womb; as hereafter will appear more at large.

CHAP. XIII.
Of the UMBILICAL VESSELS, or NAVEL-STRING.

THE three Umbilical Vessels consist of one Vein and Two Arteries; which compose the NAVEL-STRING, and are wrap’d up in one strong Membrane, proceeding from the Chorion and Amnion, between the Navel and Placenta.

THE Vein arises in the Placenta, from innumerable minute Vessels; proceeding thence with Spiral Contortions between the Arteries, thro’ the NAVEL-STRING, and Navel, to the Liver of the Infant; terminating in the Sinus of the Vena Porta, into which it pours the Blood and nutritious Juice received in the Placenta; which immediately proceeds to the Vena Cava, and Heart, thro’ a Cylindrical Canal (call’d Venosus) opposite to the Umbilical Vein.

THE Arteries, which are scarce half so large as the Vein, arise from the Iliacs of the Infant, or from the Aorta. They pass both Sides of the Bladder to the Navel, and thence through the NAVEL-STRING, by the like Spiral Windings, to the Placenta: where, after distributing some Branches to the Amnion and Chorion; they are divided into a very great Number of Sprigs, transferring the Blood from the Fœtus to the SECUNDINE.

THESE Two Arteries, with the above-mentioned one Vein, make up a certain Part, twisted like a Rope, about one Inch thick, and near a Yard long, call’d the NAVEL-STRING; which is so ordained of this Length, that the Infant, by its Motion, may not pull the Placenta from the Womb; and that, by its Means, the SECUNDINE may be commodiously extracted after the Birth.

IN Case of Twins, or more Children, every one has its proper NAVEL-STRING; the chief Use of which is, to convey the Maternal Blood and nutritious Juices by the Veins to the Foetus, for its Aliment: The Arteries carrying back that which is unfit for this Use, to the Placenta; whilst the Fœtus is still supply’d with more by the Vein: So that there’s a continual Circulation, or Communication, between the Mother and her Infant.

SECT. II.

CHAP. I.
Of the SYMPTOMS peculiar to the State of MAIDEN-HOOD.

SUCH Distempers as are incident to this Sex in Childhood, are generally common to the Other; wherefore I shall take another Opportunity to treat of them more particularly, and conduct the Child, whether Male or Female, thro’ all the Indispositions, to which its tender Age, or flexile Nature, may subject it, from the Moment of Birth, until the Time of Puberty: At which Age, the more delicate Constitution of Females, takes a quite different Turn from That of the other Sex.

AT this Crisis, or Juncture of Time, the Imbecility of their natural Dispositions begins to display itself, by various and different SYMPTOMS; to which, some are more, and some less, expos’d from Henceforward; very few being altogether exempted from what is so peculiar to their State: Wherefore (in the first place) I shall undertake to lay down the Causes, the Symptoms, the Degrees of Danger, and the respective Methods of Curing such Diseases as are incident to Virgins: Which leads me previously to define the Virgin-State, in

CHAP. II.
Of VIRGINITY.

VIRGINITY is an entire State of Nature in this Point; and nothing else, than the Integrity of the Muliebrian Parts from the Violence of Virile Congress.

TOUCHING the real Signs of VIRGINITY, many learned Controversies have risen; particularly as to the Membrane, call’d Hymen: Some great Anatomists and Physicians[^[25]] strenuously denying its Existence, and representing it as some preternatural Production; and Others[^[26]] as vigorously maintaining the contrary Opinion. Upon which Contention, if I may humbly offer my Sentiment; the later Authorities are so commonly receiv’d, that (I think) this Dispute sufficiently decided.

WE find the Reality of it has been abundantly confirm’d by the Greeks, as it was discover’d by the Arabians of old: And the Gentiles, for that very Reason, call’d their Nuptial God, Hymeneus. But, moreover, being since so positively asserted, by so many famous and learned Men, who openly vouch and aver that they have found and seen it; I do not see why we should longer doubt of this Membrane’s being to be found in Most, if not in All, VIRGINS, to distinguish them from the rest of their Sex: Especially since ’tis certain, that something extraordinary happens in the first Coition, which made Terentius call it, Coitio Acerrima. Upon which Notion, Catullus’s Verses are very elegant and à propos: viz.

“Ut flos in Septis secretus nascitur hortis,

“Ignotus pecori, nullo contusus Aratro;

“Quem mulcent Auræ, firmat Sol, educat Imber,

“Multi illum Pueri, multæ optavêre Puellæ:

“Idem cùm tenui carptus defloruit ungui,

“Nulli illum Pueri, nullæ optavêre Puellæ.

“Sic Virgo dum intacta manet, tum chara suis; sed

“Cùm Castum amisit polluto Corpore florem,

“Nec Pueris jucunda manet, nec grata Puellis.

This I take to be a notable Emblem both of the HYMEN and of VIRGINITY itself.

OTHERS again affirm, that the Effusion of Blood, in the first Act, is common to all VIRGINS; founded upon the Authority of the 22d Chap. of Deut. &c: By which ’tis plain, that this Criterion or Mark, has been of the nicest Consequence among the Jews; as also in several other Nations: according to Claudianus in the Epithalamium of Honorius, viz.—

“Et vestes Tyrio Sanguine fulgidas

“Alter Virgineus nobilitet Cruor:

“Tum Victor madido prosiliat Thoro,

“Nocturni referens vulnera prælii.

In short, many Philosophers, as well as Poets, hold This for an infallible Symptom.

HOWEVER, tho’ I must confess This to be a certain Sign of VIRGINITY, when it does appear; yet, if it don’t, the VIRGIN is not therefore to be suspected: especially if she be more adult, in which Case the Parts grow both larger and firmer, by the long Flux of the Menstrua; and consequently this Effusion cannot well be expected; neither can it be supposed in case of any violent Procatarctick or Primary Cause (and from That she can be no more secure, than another Person) which may break the Hymen, and dilate the Parts before Coition. But besides,

NEITHER can the Mosaical Law, nor the Customs of other Countries, imply any thing farther; than, that This is the indubitable Mark of VIRGINITY when it appears, without drawing any suspicious Consequences from its accidental Non-appearance: especially considering, that their VIRGINS married always very young, and commonly about the 12th or 13th Year of their Age; when they could scarce possibly be without some evident Effusion.

OTHERS will have the Astriction of the Vagina, to be a certain Sign of VIRGINITY; which, (tho’ I confess, is more astrict in VIRGINS, than in such as have copulated) I deny, to be any certain Sign: Since all know, That Part to differ (in this Point) according to Age, Habit, and other Circumstances of Body and Health: But besides, some astringent Medicines would also easily answer this End.

OTHERS again have disputed the Possibility of a VIRGIN’s generating Milk; affirming Milk in the Breasts, to be a certain Sign of lost VIRGINITY: And (I think) there is some Reason for this Opinion; for my part, I would inform myself better, before I should credit Her, who would give herself out for a VIRGIN, having this Symptom; notwithstanding the contrary Opinion of others, founded upon the Authority of Hippocrates[^[27]]: Since, according to the Judgment of the most learned Mauritius Cordæus[^[28]], it very seldom happens. But if after All, a VIRGIN chances to have Milk in her Breasts, it differs in Quantity as well as Quality, from That of a Woman who has conceiv’d: For which Reason, he distinguishes and describes Two Sorts of Milk: viz.

THE One, which belongs to this Case, he says, is generated of Blood flowing to the Breasts, when deny’d an Exit by the Womb; and is nothing but the superfluous Aliment of the Breasts, by their peculiar Faculty, turn’d into Milk: Which may happen to VIRGINS irregular in their Menstrua; and according to this Interpretation, Hippocrates is to be rightly understood. The other Milk, he calls Puerperial; which does not generate without a Big-Belly, and That pretty far Gone: Which Milk is communicated from the Womb directly to the Breasts.

HE teaches us also, that this Difference of Milk, proceeds from the Diversity of Blood, of which both Sorts are generated; and likewise from the Variety of the Veins and Passages, by which they are convey’d and carry’d to the Breasts.

WHICH Veins are Two-fold; namely, Common and Proper. The Common are called External, and these are such as only carry the Blood from the Vena Cava, for the Nutrition of the Breasts; which, if superfluous, or more than is sufficient for that Use, is converted (by the Glands of the Breasts) into a kind of Milk: Which, altho’ white, is of a thinner Substance, not so sweet, nor so plentiful, as true Milk. Whereas the proper Mammary Veins carry that very Blood, of which Milk is generated for the Nourishment of the Infant, from the Womb directly[^[29]]; which happens, by what the Greeks call an Anastomosis, or Conjunction of the Mammary and Epigastrick Veins.

FROM hence we have the Difference of these two sorts of Blood and Milk: Wherefore it is to be concluded, that altho’ the One be found in the Breasts of VIRGINS, they are not therefore to be rashly suspected of Pollution; since, according to Aristotle[^[30]], the same may happen sometimes also to Men.

BUT, besides what is mention’d, there are many different external Methods propos’d by Authors[^[31]], to distinguish a Real, from a Supposititious VIRGIN: Which however I shall not enter upon, lest what I have intended for the Benefit of All in general, might tend to the Detriment of some in particular. And thus having briefly described the MAIDEN and MAIDEN-HEAD, I come now to treat of such Indispositions, as are either Peculiar, or more Familiar to her STATE. And, First, in order

CHAP. III.
Of the Virgin-Disease, commonly called the GREEN-SICKNESS.

THIS Malady is an Indisposition visibly discolorating the Complexion, and nothing else, but a Complication of divers Diseases and Symptoms: Wherefore it is variously represented and taken, sometimes for a Disease, and sometimes for a Symptom.

BE that as it will; it is so Familiar, or rather Peculiar to Mature VIRGINS, that most Physicians call it the Virgin-Disease, or Virgin-Fever; as others call it Febris Alba, or pale Fever: Not that it is always join’d with a Fever; but because the affected Party represents (in most Respects) a Feverish Person, by the Celerity and Frequency of Her Pulse, &c.

IT is also call’d Febris Amatoria; I suppose, (partly) because of the Colour, according to the POET; Palleat omnis Amans, Color hic eft aptus Amanti: And (partly) because of the Age, which may be the fittest Time for Love; which made Diogenes say, at sight of a certain Patient, That she was dead in her OWN, but alive in ANOTHER Body: As it is otherwise denominated Icterus Albus; because, as in an Icterus or JAUNDICE, the whole Body is tinctur’d yellow: So in this Disorder, it is changed Pale and Wan; and from hence it is commonly call’d the GREEN-SICKNESS, because of the Colour and Aspect inclining a little that way. As it is likewise also term’d, Fœdus seu pallidus Virginum Color, or the ugly pale Colour of languishing VIRGINS.

HOWEVER yet I have known many Women, in France, and Germany, who have been so far from thinking it an ugly Colour, that they have esteem’d it most Beautiful; and have used very pernicious Things to gain and appropriate this Colour to Themselves: Esteeming Fresh-looking-Women, of a fine sanguine Complexion, mere RUSTICKS.

THIS disagreeable Affection of the Body, however it is titled, most certainly implies a Complication of several different Maladies; annoying all the Actions of the Natural, and Motions of the Animal Faculty: Or, in short, perverting the whole Oeconomy of the Body. And because it is always join’d with Most, if not with All the following Symptoms, I think it may be regularly thus defin’d.

THE VIRGIN-DISEASE, is a Change of the natural Colour of the Face into a pallid greenish Tincture; with a Dejection of Strength, Gravity of all the Members and Parts of the Body, Fastidy of Victuals, Malacia or Pica, Heaviness and Palpitation of Heart, Difficulty of Breathing, a slow Fever, Pains of the Head, Melancholy, Inflations, and Oedematous Tumours of the Feet, Legs, Eye-lids, and the whole Face; with a frigid Intemperature, and Cachexy of the whole Body; proceeding from a deprav’d Nutrition, and the abundance of crude Humours, ingender’d from a perverse Disposition of the Liver, Spleen, or Ventricle.

HENCE proceed the OBSTRUCTIONS of the Uterine Vessels, and neighbouring Parts, of the Veins of the LIVER, and SPLEEN; but especially, of the MESENTERY: So that the natural Calidity of the whole Body being thus suffocated, and oppressed, by those crude Humours, an Irregularity, or Suppression of the MENSTRUA, must needs ensue.

BY this Definition, the DISEASE may easily be known; tho’ in some Circumstances, it may differ, according to the different Quality of the predominant Humour: Especially considering, that if all the foremention’d Signs, or Symptoms, do not concur in all PATIENTS; yet Most of them commonly do happen in most Persons, and All in Some. Whence I come methodically to denote more particularly its Causes.

IN order to which, I may justly premise, that the Proximous Cause is a Collection of deprav’d crude Humours in the Body: As the Remote Cause, is a Suppression, or Irregularity in the Course of the Menstruous Blood.

NOW this Blood flowing to the Womb, as soon as the VIRGIN is Mature; if the Passages are not capacious or patent enough, it regorges to the Major Veins, and thence to the very Bowels; extinguishing the Heat, and obstructing the Vessels of the LIVER, SPLEEN, and MESENTERY: From whence proceeds a vicious Concoction and Sanguification; and consequently a Collection of crude Humours, which excite various Symptoms thro’ all Parts of the Body. And it commonly happens, that an irregular or improper Way of Living, especially about the Time of Puberty, or in the Time of the natural Course, engenders a pituitous and viscid Blood; which, together with the aforesaid Humours, totally obstructs the Uterine Vessels.

THIS Distemper is very dangerous, if not timely cur’d; because if the Heart be very much affected, and the Vital Faculty quite oppressed with it, the Patient often dies suddenly: Or, otherways, it commonly turns to a Dropsy; and, when the Humours fly into the Head, it causes a Frenzy.

NOW as I come gradually to set forth the Cure of this Distemper, I shall First observe; that, as various Diseases and Symptoms do concur towards its Complication, all These are to be discreetly remov’d by proper Means and Methods. But that I may be better understood, SOME are more prudently (perhaps) to be remov’d singly; and OTHERS, jointly: As for Instance, if any one Symptom be more troublesome and dangerous than the Rest, it ought to be chiefly regarded above All others; and, if not remov’d, at least mitigated in the First Place.

SECONDLY, That a proper Regulation of Diet and Regimen of Body, is to be judiciously directed, as another initial necessary Step towards the Cure; which we have hereafter more fully treated of.

THIRDLY, That this Distemper is more easily and sooner cur’d, in Spring or Summer-Time, than in Autumn or Winter; because when the proper Constitution of WEATHER and AIR concurs with the medicinal Means, more may be done towards effecting its Cure in a Week, than otherways can be expected in a Month. Wherefore These being premised, the Cure will most rationally depend upon the four following methodical STEPS; viz.

I. THAT the vitious Humours lodged in the Body, especially in the Bowels, be duly prepar’d for Expurgation, and then effectually evacuated.

II. THAT the Intemperature and Obstructions of the VENTRICLE, LIVER, SPLEEN, and WOMB, be All carefully and regularly removed.

III. THAT the Menstrua be duly rectify’d, and physically reduc’d to a Natural Course, by the best Conduct of Art and Judgment.

IV. THAT the Rest of the morbifick Humours, whether Crude, Aqueous, or Serous, lurking behind in the Body, be in due manner discharg’d.

BUT more particularly; The Cure may be begun with a gentle Evacuation of the Belly, and, if Strength and other Circumstances shall permit, with repeated VENÆSECTIONS[^[32]], or Blood-letting in the Foot, not only for removing the Plenitude, but also for resolving the Obstructions of the MENSTRUA.

AND because the Humours are Thick and Frigid, proper warming and attenuating, or preparing and purging Medicines are to be used in their Turns; or rarefying and inciding Matters may be mixed with the Purgatives. As also in Case the Humours lodge about the Ventricle and Mesentery, a gentle Vomit may be convenient.

BUT because divers Parts suffer OBSTRUCTIONS in this sickly Affection, proper Aperitives are to be made use of; and Those chiefly, which have a natural Affinity with every respective affected Part: As for Example; Hepaticks, for the LIVER; Spleneticks, for the SPLEEN; Uterines, for the WOMB, &c. Wherefore the Physician ought to weigh and consider well, whether the Veins about the VENTRICLE and MESENTERY, or LIVER and SPLEEN, be most obstructed; since the most special Regard must be had to the Part most affected.

IN the Beginning, such Medicines as serve best to open the Obstructions of the MESENTERY, SPLEEN, and LIVER, sparingly mix’d with such as provoke the MENSTRUA or MONTHS, are to be discreetly used: But afterwards, in Progress of the Cure, the Uterines may (by Degrees) be prudentially augmented.

HOWEVER, at last it often happens, that tho’ the grosser HUMOURS are evacuated: yet some watry, serous Humours remain in the Circuit of the Body, too much refrigerating and infesting it still; which are most conveniently remov’d by Sudorificks.

BUT because the compleat CURE of this Disease requires some Length of Time, I would advise proper Preparatives, Purgatives, and Corroboratives, to be exhibited by Turns; as also the very Form and Composition of the MEDICINES to be varied in their Courses, for the preventing of Nauseousness.

THE Patient’s REGIMEN, must likewise be well prescrib’d, and curiously regulated; especially her Diet. She ought to live upon Victuals of the best Nutrition, and easiest Concoction, carefully avoiding all others that are not so agreeable: Especially such as are of a frigid or humid Quality; such as Pot-herbs, Garden-Fruits, Milk Fish, &c. She may drink generous Wine, or good Ale cautiously abstaining from all small Drinks, and other such like noxious Liquids, as much as possible.

MOREOVER, Motion and Exercise are very convenient, not only in the Beginning, but also in the Declension of this DISEASE; especially by strongly Chafing and Rubbing, with warm Flannels, every Morning in Bed.

BUT Sleep is not to be too much indulged, especially not in the Mornings; altho’ she be Then more propense to it, by reason of the abundance of VAPOURS ascending to the Brain.

LASTLY, to perfect and confirm this CURE, I would recommend[^[33]] Hippocrates’s sound Advice to the Patient; which is to the following Purpose, of marrying betimes for the sake of Health, and to prevent all the future ill Consequences of this growing Malady.