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

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.

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.—

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

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, Foedus 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.

“EGO, inquit, Autor sum, ut Virgines hoc malo affectÆ quÀm celerrimÈ viris conjungantur; iisq; cohabitent: Si enim conceperint, convalescent. Si verÒ in pubertate hoc malo non corripiantur, tum paulo post eas invadit.”

UPON which excellent Sentence, the two following Observations may, (I hope) appositely here follow and take place, viz.

I. Quod etiam Ratione & Experienti confirmatur^[34]: Venere etenim Uterus & partes circa Uterum incalescunt, viÆq; aperiuntur & laxantur, ut sanguis Menstruus postea faciliÙs ad Uterum confluere & per eundem effluere possit.

II. RectissimÈ etiam dictum, convalescent, si concipiant; quia Sanguis, qui prÆter Naturam antea retinebatur, jam in FoetÛs Formationem absumitur; & si quid vitiosorum humorum in Utero cumulatum sit, id post partum evacuatur.

I have thought it proper to insist the more upon this Head; because I know none else among all the Indispositions of Life, which can properly be accounted peculiar to Virgins.

SOME however may think perhaps, that I had a fair Opportunity in this Place, to introduce the various Diseases and Symptoms of the WOMB, VAGINA, and PUDENDUM; the divers Symptoms of the Menstruous Flux, together with Those which are incident to all Women after Puberty.

WHICH Objection I humbly beg leave briefly to answer, that a twofold Reason dissuaded me from undertaking to treat of Those Heads in this Place.

I. BECAUSE They are common to all Women in general, and incident to the Wife, or Widow, as well as to the Virgin; wherefore, I hope, another Place in this BOOK may be assigned to Them, more proper and convenient than This, without any Digression.

II. BY reason the several Branches of these Heads are so very many and different, that to discuss ’em all Here, as I ought to do, would too much swell the Bulk of the Volume, and enhance the Price of this BOOK; which I design for the Good of the poorer Sort of Women, as well as the Benefit of the Rich. However, what is most Essential and necessarily Requisite, shall not be omitted (at least coincidently) in its proper Place. Wherefore I shall leave the Virgin, after a digressive Hint in the following Section, upon her darling Passion, [LOVE]: and supposing her to have alter’d her Condition, I shall thenceforward treat her as a Wife.

LOVE is the first Impression that affects the Appetite; proceeding from the Pleasure conceiv’d in a Real or Imaginary GOOD.

IT is the CEMENT of Affections, and the Effect of a certain Congruity of Minds; sympathetically arising from the DIASTOLE and SYSTOLE of affected Hearts.

IT is (as a certain Author defines it) a sacred Frenzy of the Soul, and a Divine Madness, elevating Men to the Pitch of Saints, and rendring them the Care of Benigner DÆmons: so far that they are every where safe, being under the Protection of GODS and Men; as the Poet familiarly expresses it, Quisquis Amore tenetur, eat tutÚsq; sacÈrq;——

IT is a kind of a wonderful satisfactory Death, and a voluntary Separation of Soul and Body. The Lover’s Mind is in one Place; his Body, in Another; and He himself is No Where, if he be not with the Object of his LOVE: So that (in a manner) it transforms the LOVER into the Object beloved; and all this without any evident Trouble, or if there be any Trouble, still the Trouble is lov’d, with apparent Satisfaction and Delight. As it is ingeniously said, Ubi Amatur, non laboratur; & si laboratur, labor Amatur.

LOVE always springs and blooms with fresh Desires, with young and vigorous Inclinations. It is so riveted in our Natures, that our Blood must first grow cold and be congeal’d by Death, before this FLAME can be extinguish’d: Nay, sometimes it is more fervent, tho’ of shorter Duration, in our latest Hours, than in our Prime. For like as the OIL which feeds a Lamp, when almost spent, the startled Flame begins to rouze itself, and burn afresh, as if it would fain subsist a little longer; tho’ on the very Dregs of its accustomed Fuel, it crackles and flashes with greater Noise and Lustre than before, but presently expires: So does the Amorous Fire, when we are nearest our Dissolution, begin to trouble us most, and makes our Soul to blaze with greater Fevers of Desire and Grief, knowing its Period to be near at hand.

LOVE is like the Palm-Tree, the more oppressed with Weights, the Higher it grows. It always desires to encrease, dilate, and stretch itself farther still, leading to an Harmonious Union of Hearts. Riches cannot purchase Love. Neither Threats nor Violence can either force or restrain it; which being free by Nature, as proceeding from the Freedom of the Will, disdains all Compulsion; subduing all, and unsubdued by any Opposition. In short, it is so generous, that whereas all other Affections and Actions aim at different Rewards; LOVE only is contented with Love, holding nothing else as a sufficient Recompence.

LOVE made Ulysses, rather than forsake his dear Penelope, refuse IMMORTALITY itself at Calipso’s hands.

LOVE is the oldest of our Passions, in that it came into the World with us; and from thence it becomes habitual to a good NATURE, and a brave SOUL.

LOVE is the most noble and generous of our Passions, it soon removes all puny Obstacles in its way. It is ready, prompt, and dexterous to find Excuses or Forgiveness for the greatest FAULTS, and much more to palliate the Peccadillo’s of the Beloved. It does by a peculiar Force and Virtue extirpate all Revenge, and blot out the MEMOIRS of past Unkindnesses.

LOVE triumphantly overcomes all Things. All things yield to its Power; and the more we oppose it, the stronger Resistance it makes. It conquers the greatest Hearts, and victoriously subdues the most magnanimous Souls. Alexander the Great, was not exempted from this insuperable Passion, at the sight of Darius’s fair Daughters. No, LOVE made Hercules, the Son of JUPITER himself, stoop and truckle to the Female Conqueror; according to the following known Distich,

IN fine, I think it is also ingeniously well defin’d in this ensuing Hexastick, by Mr. Howel^[35],

THE Omniscient Creator, at the Beginning, implanted in the Nature of Both Sexes this Faculty of Love, accompanied with a fervent Desire of Procreation; furnishing them (for this Purpose) with proper adapted Organs, and other suitable Means of Generation: which, in themselves, are no less wise and wonderful, than the great Design of propagating the World by successive Generations, is profound and miraculous; as will more manifestly appear, by explaining their Order, Propriety, and Disposition, in Sect. 4. Chap. 5, 6, &c.

AND to compensate many subsequent Griefs thereupon, Nature added to Man and Woman an ardent Desire of mutual Embraces, concomitated with certain alluring Enticements to Multiplication; to the end that in Congression they might be so delightfully charme’d, as to forget, or at least vilipend and slight all other trifling Annoyances.

THUS, in short, Nature hath cared and provided for Propagation and Posterity; not only in the Human Race, but also in all other Species of Creatures, according to the excellent Poet^[36];

BUT all ludicrous Diversions apart! I proceed hence to a necessary Consequence of this Noble Natural PASSION; viz.

THIS Conjunction of both Sexes, is the Consummation of Love, and the Pinnacle of the Lover’s natural Felicity. It is the Sum and superlative Degree of their terrene Happiness; above which the Lovers cannot aspire, naturally speaking, in Human Society.

THIS is also the utmost Height of their eager Desires, and the greatest Extent of their languishing Wishes. It is the Abatement, as well as the Completion of their unbounded Passions, and the Tranquillity of their restless Minds. However yet——

THIS Act is Two-fold; FÆcund and successful, or Sterile and unsuccessful in the Event.

I. AS to the First, some most famous Authors have written their Minds freely and copiously upon it, and have given certain pertinent Instructions, touching the Time, and Manner, as well as Conduct of the Parties concern’d, both before and after the Act: Particularly Avicenna^[37] (no Proletarian Writer, but a most Illustrious and most Learned Prince) has insisted at large upon every Case belonging to this Head, together with the Way and Manner, as well as the proper Time of begetting either Sex; “Ubi, inquit, menses defluxerint, sitq; abstersus Uterus, quod quinto ferÈ die usu venit, aut septimo; Si Vir Mulieri congrediatur, À primo quÀm est purgata die ad quintum, MAREM produci: À quinto verÒ ad octavum, FÆMELLAM: rursus ab octavo ad duodecimum denuo, MASCULUM, &c.”

WHICH excellent Opinion is fully proved by Levinus Lemnius (another great Master of Nature): According to whose authentick Judgment also, there are likewise many things^[38] of an occult specifick Quality, and secret Effect, for answering the same Ends, as well as Fecundity itself: which both common Reason and daily Experience confirm for Truth.

BUT because I lie under the Disadvantage (at present) of writing in our vernacular Tongue, it may be proper to pass by, what (otherways) might be plentifully said on this Head: However I shall observe, that the Generality of Rules are most commonly calculated for Persons of a discording Constitution of natural Temperaments and Faculties; which Difference of Constitution brings often false and ungrounded Reproaches upon the Reputation of fruitful Women. From whence it is justly to be remarked, that, tho’ few or no Children are got meerly by Art; yet if a little Dexterity or ingenious Subtilty was used with some Women, there would not (perhaps) One in Three of those, who are rashly accounted so, be found BARREN.

II. AS to the unsuccessful Act of Coition, I shall refer what may be offer’d on that Point, until I come to treat of Sterility, in Section viii: And therefore I shall only farther observe Here, that the Parties ought not to encounter with full Stomachs, Bellies, or Bladders; much less when Both, or Either, are weary, fatigu’d, depriv’d of Sleep, angry, troubled in Mind, or in any other real respect out of Order. For in these Cases, it is very detrimental to the Health^[39] of such imprudent Parents; and (if Conception follows) it infallibly intails some respective Evil upon the Innocent Production: Because all the Affections or Disturbances of their Minds, virtually devolve upon the Embryo. And besides, as (by such perverse Means) the Conception becomes irregular; so also does the Maturation, Nutrition, and Birth carry the same Impression: For from the least Perturbation of SPIRIT, the Infant may contract various Blemishes of Body, as well as Errors of Mind.

WHEREFORE, in fine, as this Affair is to be undertaken with a serene and contented Mind, a chearful and undisturbed Heart, so it ought to be perform’d with Moderation and Decency: Not in any brutal Manner or Posture; but according to the rational Law and proper Instinct of Nature.

Supposing now this amicable Engagement of Nature to be over, I may be modestly allow’d (I hope) to add a few Words upon its necessary Consequences; and First, of what has happen’d in the Act, Retention, and Conception following.

FIRST then, If the Woman has contributed most Seminal Matter, it may reasonably be concluded, that the Child will favour the Mother most: If the Man predominantly, the Father: If Both equally, it will resemble Both, or in part the Father, and partly the Mother.

AND according to Anaxagoras, if the Seed has flown into the Right Side of the Womb, from the Right Rein of the Man, a Male will be conceiv’d; if into the Left, from the Left Rein, a Female; by reason of the Frigidity and Humidity of that Place. Which Notion may seem probable; considering, that tho’ the Womb has but one Cavity, yet it has two Sinuses^[40] for conceiving the Two different Sexes: As Nature has in other Respects accordingly given the Woman two Breasts.

LACTANTIUS also observes^[41], That, if peradventure a Male should be conceiv’d of the Seed fallen to the left Side, the Place destinated for the Female, he will make but a Semivirile Man; distinguishable by some Womanish Qualities, such as a weak or tender Heart, small Voice, a smooth, or unbearded Face, &c: And so, on the contrary, if a Female should be conceiv’d of the Seed fallen to the right Side, she will have some distinguishable Marks of Virility; such as a large Stature, robust Members, dusky Colour, rough hairy Face, coarse Voice, &c: And that because the Conception happen’d in that Place, which Nature had appropriated to the Male.

THIS likewise seems to be the best Reason which may be given why some Women, like Hector’s Wife, mentioned in Homer’s Iliads, are naturally inclin’d to intermeddle with Men’s Affairs; for having thus (as it were) originally invaded his Right ex traduce, they are always for maintaining their wrong Conquests, and defending their unjust Possessions in future Progress of Time.

BUT I should rather in this Topick agree with Velthuysius^[42], that Both Seeds are each of them naturally endued with the Faculty of generating its Like: I mean, the Man’s, to produce a Male; and the Woman’s, a Female: And that therefore by a natural Predominancy, where the Masculine Faculty has prevail’d, a Man-Child is begot; and a Girl, where the Feminine Virtue has exceeded it.

THIS, in short, is the best and only Reason I know, why Children like to either Parent in Sex, may yet differ in Physiognomy, Manners, &c: the Seed of the one perhaps prevailing in making the Sex, and That of the other, in determining the rest of the Parts. Hence it is, in all Probability, that a Child like his Father in Sex, may be like his Mother in natural Disposition and Tenderness of Constitution. Although by the way (without doubt) the Place or Sinus of the Womb, Matter, Heat, and Imagination of the Woman, contribute very much to the Difference of the Sex; as will hereafter more plainly appear at large. AND, in fine, This is the only Cause of the Conception of Hermaphrodites, that the emitted Substance of Both Parents containing the full respective Faculty of Each, is sufficiently prolifick and prevalent to constitute and distinguish each proper Sex, in one and the same personal Production. But before I proceed farther on the Similitude of Children, I beg leave previously to describe the Force of IMAGINATION.

THE Imagination is the strongest and most efficacious of all the Senses; for the Vivacity of all the others (mention’d in Sect. I. Chap. 5.) in some measure, depend upon it.

IT works upon, and affects, others as well as ourselves, and operates in the very Soul, as well as Body of Man; moving the Powers of all the Passions of the Mind.

AS it happens frequently by reason of the Similitude of things; that by seeing or imagining One to eat some sharp or sour Matter, or hearing it only mention’d, Another’s Teeth may be set on edge, and his Tongue wax tart; so by seeing One gape, Another often falls a yawning. In like manner, as the sight of any filthy Thing causeth Nauseousness; so the sight of Man’s Blood, makes many Persons fall a-swooning.

GUILLAUME de Paris writes, that he saw a Man, who at the SIGHT of a Medicine, went to Stool as oft as he pleas’d, tho’ it neither in Substance, Odour, or Taste, did affect him; but only by an Apprehension of a kind of Resemblance. Which is much the same Case of one in a Dream, who thinks he burns and is in a Fire, or as much tormented, as if he did really burn, tho’ far enough from any Substance of Fire; only because of a Resemblance apprehended by the Strength of IMAGINATION.

AND besides, this IMAGINATION hath not only such Power over the Body, but also over the very Soul of Man; which Power of the Soul, hath its respective Influence upon the Body: As Avicen remarkably describes a certain Man, who (when he pleas’d) could affect his Body with the Palsy.

IT is wonderfully related of Gallus Vibius, that he became Mad, not casually, but on purpose; for whilst he imitated Mad-Men, he so assimilated their Madness to himself by the Counterfeit, that he fell at last into real Madness.

St. AUSTIN mentions some Men, who could move their Ears; and others who could move the Crown of their Heads to their Foreheads, and replace them at Pleasure. He writes of Another also, who could sweat whenever he had a mind.

I have likewise known some Persons myself, who could weep and shed abundance of Tears at Will and Pleasure; others, who could bring up what they had swallow’d of any kind, as Gold, Silver, &c; and others again, who could so naturally imitate and express the Voices of Birds, Cattle, Dogs, &c; that they could not easily be distinguished.

YEA, and farther yet, many Learned Authors^[43] testify by divers Examples (of Cajetava, Æmilia, &c.) that Women have been turn’d into Men: Which some would persuade us to believe, to be an Effect of the Force of a vehement IMAGINATION, acting upon the Soul, with which it is of a near Affinity, beyond all the Power of Sense.

AS to this Point, I am no ways to question the Veracity of what so many excellent Men have confirmed; but (granting it to be so) I think we may find more probable Reasons for it, than all the Powers of IMAGINATION, how great soever and marvellous they may be: Whereof I shall mention That, which seems to be the most rational Cause; viz. An extinguish’d or latent forming Faculty^[44], which (however) sometimes has exerted itself again, like the Blazing of a raked or resuscitated Fire.

FOR as our Teeth take their Beginning in the Womb, but are perfected without, as BartholomÆus Eustachius teacheth; and as the Teeth, call’d Dentes sapientiÆ, are generated, and break out, even after the 30th Year of our Age: So it may be, that the virile Genitals have been imperfectly begun in the Womb, and that this forming Faculty has only perfected them by little and little; so that at last they have sprung forth and appear’d, after shaking off the Pudendum. And consequently such Women as Those (upon Dancing-Bouts, or the like, when the Blood and natural Heat had been strongly exagitated) have turned into Men.

HOWEVER That be, I very well know that when the Soul is elevated and inflam’d with a fervent IMAGINATION, it may not only affect its own proper Body, but also That of Another.

FOR the Longing of a Woman that has conceiv’d, acts apparently upon Another’s Body, when it marks the Infant in her Womb with the Figure or Mark of the Thing long’d for: Besides, who knows not that one Body may be easily affected with the Vapours of another diseased Body? As is plain in Cases of Plague, Leprosy, and several other Distempers. Thus also in the Effluvia’s or Vapours of the Eyes, there is so great a Power, that they can bewitch and infect the Beholders about them; as the monstrous Catoblepas, and Cockatrice or Basilisk, kill People with their very Looks^[45]. So in like manner Witches by their intent Desire to hurt, have been thought to bewitch Persons most perniciously by their steady malicious Looks only, directed and inforc’d by IMAGINATION.

NOW this Force of IMAGINATION affecting other Bodies, holds good even among Brute-Creatures; as One bit by a Mad Dog, presently falls a-raging, and the Likeness of Dogs is clearly impressed upon his Urine. Moreover, by IMAGINATION in time of copulating, Peacocks and other Birds, impress a particular Colour upon the Wings, &c. of their Brood; and from hence it is, that the Curious may have store of white young-ones, by hanging the Places where they couple with white Linnen-Cloths, Papers, &c: As in Snowy Mountainous Countries we find always white Peacocks, Quails, Wolves, Hares, and other Creatures.

AND This holy Jacob^[46] was not ignorant of, when he used that ingenious subtile Stratagem of placing white-streaked Rods before Laban’s Flocks; which also answer’d effectually, in the Cattle’s producing their speckled and white spotted Young. In like manner by the same Experiment, the curious Admirers may be supply’d with Variety of spotted Birds, speckled Horses, Dogs, &c.

THE Mind also being inflam’d with a vehement IMAGINATION, may affect both the Soul and Body of Another: Which we need not wonder at, considering how much more powerful, fervent, and prevalent the Mind is in its Motion, than any exhaling Vapours; and that it does not want its proper and peculiar Mediums by which it may operate.

THIS (I think) is also evidently shewn from the many Miracles, which we find have been done by Prophets, Apostles, and other Holy Men; (not to mention those Wonders of Pythagoras, Apollonius, Empedocles, &c. which cannot come in Competition with the Others, being ascrib’d to Natural Causes): Whose Minds being firmly fix’d upon God, with full Intent for Good, affected both the Souls and Bodies of others, as well as Themselves, with what Divine Gifts, or other Blessings, they wanted.

HENCE it is that Philosophers advise, to shun the Society of wicked and impious Men; because their Souls, being full (as it were) of pernicious Rays, infect them who are near, with a resembling Contagion: As they enjoin likewise on the other hand, to keep and frequent the Fellowship of good and fortunate Men; because (by such a Proximity) they are diffusive of their own Good, and infuse it into Those about them. For as Bad of something bad, so Good of something good, always descends and adheres to the nighest; which virtually (like the Smell of Musk, or Assa-Foetida) continues a long time its lasting Impression.

HERE might be indeed a great deal said upon the Efficacy of the Constancy of the Mind; but because I’ve already been too prolix on this Head, I shall only observe, that in all our Business and Applications, a strong IMAGINATION, zealous Affection, firm Hope, and stedfast Belief, are great Advantages, and necessary Helps. As some most excellent Physicians have experimentally verified this Notion, that a strong Belief, and constant Hope, together with the Love and Confidence of the Patient towards the Physician, conduce very much to the Recovery of Health, and sometimes perhaps more than the Medicine itself: Because the firm IMAGINATION of the honest Physician concurring (in effect) with the Medicine, and strongly hoping it will do him Good, he thereby influentially changes the Symptoms, and virtually alters the Qualities in the Body of the Sick; especially if the Patient reposes an entire Confidence in him, by which means he becomes mutually disposed to receive the Virtue of the Physician, as well as That of the Physick.

THE^[47]Arabian Philosophers join’d in this Opinion, establishing it for a Fundamental Maxim among them; that whatever the constant Mind affected with a fervent Desire, would be effected: As in the Case of the MIND of Him, who is vehemently in Love, whatever it affects, has an Efficacy to cause Love; and so in other such like Cases.

BUT however, to come closer to the IMAGINATION of the Pregnant Woman, who knows not that it affects the Infant in the Womb? Whence is it then that we have so many deform’d Persons, crooked Bodies, ugly Aspects, distorted Mouths, wry Noses, and the like, in all Countries; but from the IMAGINATION of the Mother; while she either conceives such shapeless Phantasms in her Mind, or while she frequently and intently fixes her Eyes upon such deform’d Persons or disagreeable OBJECTS? Wherefore it is very wrong, and highly imprudent in Women that have conceived, to please themselves so much in playing with Dogs, Squirrels, Apes, &c. carrying them in their Laps or Bosoms, and feeding, kissing, or hugging them, as I have both often heard, and seen with my own Eyes.

AND besides, the same is the Case, when the Natural Faculties are all at work in forming, or ripening the Foetus; for if the Woman be surpriz’d at any sudden Evil, or frighted at any unseemly Sight, the Humours and Spirits presently retire downwards, and (as it were) abscond themselves in the Recess of the Womb: From whence immediately a strong IMAGINATION of the disagreeable Thing (whether seen or heard only) seizes her Mind; and the Forming Faculty (going on in the Interim) quickly impresses the Imaginary Idea of That thing heard off, or the Shape and Form of That thing seen, upon the Foetus. The same is the Reason, that if a Mouse, Rat, Weazel, Cat, or the like, leaps suddenly upon a Woman that has conceived, or if an Apple, Pear, Plum, Cherry, &c. fall upon any part of her Body; the MARK of the thing (be what it will) is instantly imprinted, and will manifestly appear on the same Part, or Member of the CHILD: unless the Woman (in that very Moment) wipe That Part or Member, and move her Hand to some more remote, private, or convenient Place of the Body: which done, the MARK is actually averted, or at least stamped upon the other Part touch’d, where the deep Impression of the Mind, directs, and fixes the IMAGINATION; and whither the Forming Faculty (not so much by any Virtue of the simple Touch, as by Force of the strong IMAGINATION) infallibly converts it.

IN fine, having thus briefly defin’d, and variously described the Powers of IMAGINATION, I come in the next Place, more particularly, to treat of the Reasons of Similitude in Children.

WHATEVER may be advanced on this Head, the most probable and solid Reason for the Child’s Likeness or Resemblance, is the IMAGINATION of the Mother in the Act of Copulation; together with the Liberty she gives herself in her Thoughts and Actions, during the Time of Formation, commonly call’d the Time of Breeding.

HENCE it is, that whatever she intentively fixes her Eyes upon, or conceives and impresses in her Mind, the Infant represents the same in its extimous Parts: And particularly whatever Object she directs her Eyes or Thoughts upon, in the Interval between the Embrace and the Charm, its Effigies is afterwards manifest in the Child. As St. Jerom thus relates of a certain Woman, who conceiv’d and brought forth a Black-Child, tho’ both She and her Husband (the real Father) were white; meerly by eying a PICTURE in the Bed-Chamber at that critical Juncture.

UPON this Chapter^[48]Pliny has most elegantly express’d the Artifice of Nature, together with all the Reasons and Causes of Similitude, to this Purpose; viz. “The Cogitations of the Mind make much for the Similitudes and Resemblances of Children: As many other accidental Occurrences are thought to be very efficacious in the same, and that whether they come by Sight, Hearing, or calling to Remembrance; or by Imaginations conceiv’d, and deeply apprehended in the very Act of Generation, or the very Instant of Conception: The inconstant Mind, and wandering Thought, of either Parent, is justly suppos’d to be one Cause.”

HENCE it is, that some Children favour and resemble their Fathers, some their Mothers, some their Grandfathers, or Mothers, and some their Kinsmen: And hence also it is, that there is more Difference and Diversity in the Rational Kind, than in all other Creatures; because the Velocity of their Thoughts, the Celerity of their Minds, and the Variety of their Dispositions, impress a far greater Diversity of various peculiar MARKS: While the rest of irrational Creatures have their Minds continually fixed (in a manner) immoveable, steady, and alike: every One of them in its own peculiar Kind, and specifick Nature.

INSOMUCH that the Woman’s IMAGINATION frequently induces a strange Likeness to her Infant; that is, in no Part, and in no Respect, favouring the Father. From whence it often happens, that a Woman abusing her Husband’s Bed, and fearing perhaps to be surpriz’d by him in the ACT, brings forth (in due time) her CHILD, no ways resembling the real Father, (namely the Gallant); but altogether LIKE to the injur’d Husband.

UPON which Case the following facetious Epigram was occasionally written by the famous and celebrated Sir Thomas More.

HOWEVER, as to what relates to the Tempers, Dispositions, Miens, Manners, Qualities, and Propensions of the Mind, daily Examples convince us, that Children, after all, generally much resemble Those of their Progenitors; which proceeds merely from the Efficacy of the Seed, containing the Power of the natural Faculties of their Minds and vital Spirits, which are thence infus’d into their Posterity.

BUT I take this Matter to depend much upon the Passion, Indolence, or Indifferency of the Mind, with which the Act of Copulation is perform’d. For as the Ardour and Fervency of the Parents, and their plentiful prolifick Contribution, tend much to the CHILD’s affecting the same Behaviour, Gestures, Actions, Tempers, and Motions of Body and Mind; even sometimes to their representing the very Nature, and treading the very Foot-Steps of their Parents, to so nice a degree, of an exact Resemblance, that I’ve more than once observed a Mole-Mark of a Father plainly impress’d on his Child. Which, I think, is also conformable to^[49] Horace’s Meaning;

AND because the Institution of Nature, perfects its own Gifts, which, by the Help of Education, corrects Errors, and abolishes Blemishes; the Poet very pertinently adds,

BUT, however yet, there are many Parents still less salacious and less fervid; who rather vilify, than covet, and rather abstain from, than delight themselves in this Encounter. In short, there are some of both Sexes, who, in patiently gratifying their active Consorts, esteem it rather a sort of Hardship and TASK for Family-Quiet, than any incumbent DUTY of Nuptial Benevolence; Which^[50]St. Paul seems to allude to, by calling it the defrauding of one the other.

FROM hence it is, that Children often degenerate from the Nature and Qualities of their Parents; from hence also it is, that brisk Men sometimes have stupid, and wise Men frequently beget foolish Children. This happens only because of the Indifferency, Indolence, or Coldness, either of Mind or Constitution, in their Conjugal Pleasures: The dull heavy Faculty of their Inclinations to the Act, being diffus’d and transmitted through the Seed into the Infant, according to Catullus;

BUT farther still, the Seed flowing from the principal Parts of the Body, comprehends in itself the Vigour and Quality of their respective Members: Whence it follows, that Diseases, Imperfections, Blemishes, or any other Deformity, inherent in any Part of the Parents, becomes commonly hereditary to their Children.

THIS is the Case of the whole Dutchy of upper Styria, where all the Natives have a huge Excrescence of Flesh, which grows up with the Body (however visibly increasing and decreasing with the Moon) generally lying upon the Left side from the Jaw-bone, and hanging downwards: So that the Women giving Suck of that Breast, commonly cast this carnous Excrescence (which they call Crape) over their Shoulders. This is so Natural to them, and remarkable, that in a Journey once from Venice to Vienna, passing thro’ the chief Town of that Country, call’d Judenburg, I had the Curiosity to go off the Post-Waggon, into the Church, with five other Gentlemen, Fellow-Passengers, to be better satisfy’d of the Truth of it. The People were at Mass, but the sight of us soon confounded, or at least disturb’d their Devotion; for in a Moment, the Eyes of the whole Congregation were staring upon us, wondering to see so many deform’d Men (as they call’d us) in that Place at one Time.

AND the same is the only Reason, that most Children in Spain and Portugal, are born with some Symptoms of the Venereal Disease; which, however, is without any infectious Malignity, and so Natural to them, that they seldom apply to the Doctor for Cure, until the Case becomes more dangerous or desperate by the Party’s own Means: which generally happens to them in a very few Years, being exceedingly Salacious from their Infancy, because of the stimulating Acrimony of the putrid Humours of the Body, which they only strive to mitigate, or allay, by continual Whoring.

FROM what’s already said, we see that the Efficacy of the Father’s Seed is very considerable; insomuch, that indeed many calamitous Misfortunes may derive from it, to his Posterity: But it is, however, to be strictly observ’d, that what Disorder soever of a vitious Nature derives itself this way from the Mother, hath yet the greater Malignity, and more powerful Effect upon her CHILDREN^[51]; the Habits of her Body, Good or Bad, her Virtues or Vices, taking still a deeper Root, or firmer Footing in the Constitution of the Foetus. Which Distinction, in short, must needs be a most plain Case, considering that the Maternal Blood is its chief Aliment, and the very secundary ORIGIN of its Procreation.

AND this, in fine, is the only natural Reason to be given, why many Things, no ways commendable in either Sex, are the less excusable in the Woman.