Aristotle's 
Compleat Master-Piece. 
In Three Parts. 
Displaying the 
Secrets of NATURE
IN 
The Generation of Man.
Regularly digested into Chapters and Sec- 
tions, rendering it far more Useful and Easy 
than any yet Extant. 
To which is added, 
A Treasure of Health; 
OR, THE 
Family Physician: 
Being choice and approved Remedies For 
all the several Distempers incident to Human 
Bodies 
The Seventeenth Edition.
Printed, and Sold by the Booksellers. 
MDCCXXVIII. 



5 
TO THE 
READER. 
TO tell thee that Aristotle (the learned Author 
of this Book) was generally reported to be the 
most knowing Philosopher in the World, is no 
more than what every intelligent Person al- 
ready knows: Nor can any think otherwise, who will 
give themselves the Leisure to consider, that he was the 
Scholar of Plato, (who was in his Time the only reputed 
Philosopher for Wisdom) and under whom Aristotle pro- 
fited so much, that he was chosen, by King Philip of 
Macedon, as the most worthy and proper Person in his 
Dominions, to be Tutor to his Son Alexander; by whose
wise Precepts and Instructions, Alexander became Master 
of so great Wisdom, Judgement, Prowess, and Magnani- 
mity, that he justly obtained the Title of the Great. And 
Alexander himself was so sensible of the Advantage he 
received by the Instructions of the great Stagyrite, (for 
so Aristotle was call'd from the Country of Stagyra, 
where he was born) that he affirm'd that he was more be- 
bolding to his Tutor Aristotle, for the Cultivation of his 
Mind, than to Philip his Father, for the Kingdom of 
Macedon. 
Now tho' Aristotle appli'd himself universally to the 
Investigation of all the Secrets of Nature, and for that 
obtain'd an universal Fame yet that which he was pleas'd, 
in a more especial and peculiar Manner, to bring into a 
fuller and more true Light, was the Unfolding of the Se- 
crets of Nature, with Respect to the Generation of Man:
This he stil'd his MASTER-PIECE; and in this 
he has made so thorough a Search, that he has (as it 
were) turn'd Nature Inside outwards.
A3 Nor

6 To the Reader. 
Nor let any think these Things to be below the Study 
of so great a Philosopher, since the Divine Records assure 
us, that it has been the Study of divers illustrious Per- 
sons, equally renowned for Wisdom and Goodness; among 
whom, I may well reckon Job, the greatest Man of all the
East, who, that he was well acquainted with the Se- 
crets of Nature, has made it sufficiently evident, by that 
excellent Philosophical Account he gives of the Genera- 
tion of Man, in the tenth Chapter of that Book which 
bears his Name, where he says, Thine Hands have 
made me, and fashion’d me together round about: 
Thou hast poured me out as Milk, and curdled me 
like Cheese; Thou haft cloathed me with Skin and 
Flesh, and hast fenced me with Bones and Sinews. A- 
nother Instance of illustrious Persons that have studied 
the Secrets of Nature in the Generation of Man, is that 
of one of the greatest, as well as best Kings of Israel, I
mean King David, so great a Prince, that he may be 
said to have not only laid the Foundation, but also to 
have settled the Hebrew Monarchy; and his Piety was 
Superior to his Power, being peculiarly stilled, A Man af- 
ter God’s own Heart. Let us hear what this Man says 
of the Secrets of Nature in his Divine Soliloquies to his 
Creator, Psal cxxxix. 13, 14, &c. Thou hast covered 
me in my Mother’s Womb: I will praise thee, for I 
am fearfully and wonderfully made; marvelous are 
thy Works, and that my Soul knoweth right well. My 
Substance was not hid from thee, when I was made 
in Secret, and curiously wrought in the lowest Parts 
of the Earth. Thine Eyes did see my Substance, yet 
being unperfect and in thy Book all my Members 
were written, which, in Continuance were fashioned,
when as yet there was none of them. 
Now let the fore-quoted Words of holy Job, and these 
last of King David, be put together, and I will make no 
Scruple to affirm, That they make up the most accurate 
System of Philosophy, respecting the Generation of Man, 
that has ever yet been written. 
And why shou'd not the Mysteries of Nature in the
Generation of Man, be without Blame inquir'd into;
since 

To the Reader. 7 
since so great a Tribute of Praise redounds from hence 
unto the God of Nature? The more we know of whose 
Works, the mere our Hearts will be engag'd to praise him, 
as we see in the Instance of David before us; I will 
praise thee, says he, for I am fearfully and wonderful- 
ly made: And then he breaks out into this Exclama- 
tion, Marvelous are thy Works, and that my Soul 
knoweth right well. 
If any should object, That this Knowledge is too often 
abus'd by vain and light Persons, who, instead of admi- 
ring the Wisdom of God in the Secrets of Generation, do 
only make it their Business to ridicule and set 'em at 
nought: I readily grant it, and think it a very great 
Unhappiness that there should be a Generation of such 
profligate Persons in the World; but at the same Time 
disaver, that this is no Objection against this Book. For, 
shall the Sun be taken out of the Firmament, because its 
Generating and Life giving Virtue, makes noxious 
Weeds and poisonous Plants to grow and flourish, as well 
as the more sanative medicinal Herbs, and odoriferous 
and refreshing Flowers? It is not from the Nature of the 
Things themselves, but from the vicious Nature of cor-
rupted Men that these Things come to be abus'd. A harm- 
less Bee will fly into a Garden, and there suck Honey 
from a Flower; when a Spider, from the venomous Ma- 
lignity of its Nature, shall extract Poison from thence. 
So that it is not to be attributed to the Book, that it is 
abus'd by vain and lewd Persons, but to the vicious Na- 
ture of those vain and lewd Persons that so abuse it. 
But perhaps, since Aristotle's Master-Piece has al- 
ready obtain'd Repute, why, at this time of Day, we come 
to obtrude: it as a New Book upon the World, will be the 
most material Objection. 
To this I answer, First, That Translations are alike 
free for every one to make. But, Secondly, having pe- 
rus'd those several Books that go by that Name, I have 
seen none hitherto extant, exactly agreeing with the Origi- 
nal, neither for Matter nor Method, which was a principal 
Motive to me to attempt this Work; in which, if those 
who have bad the Perusing of it, be not very partial in 
A4 what

8 To the Reader.
what they have said, I may venture to affirm. That 
the Accuracy and Care that has been taken of the Transla- 
tion, and the Method in which it is now presented to the 
World, has not only made it wholly New, but calculated 
it more for the Reader's Advantage, than any Thing 
that has hitherto been publish'd of this Nature to the 
World. So that, in this Bock alone, the Reader may sa- 
tisfy himself that he has the Great Aristotle’s compleat 
Master-Piece. 
I have one Thing more to acquaint the Reader with 
before I have done; which is, that having met with a 
choice Piece of that Prince of Physicians Hippocrates, I 
could not forbear adding it by Way of Supplement, to 
Aristotle's Master-Piece, as being both Men highly Emi- 
nent in their Generations: For, as Aristotle was highly 
esteem'd by Alexander the Great, so that great Prince 
Artaxerxes had so high a value for Hippocrates upon 
the Account of his singular Skill in Physick, that he pro- 
ferred to honour him with the greatest Dignities of the 
Persian Court, if he would have vouchsaf'd to have liv'd
there. Hippocrates chose rather to confine himself to a 
solitary Life, where he might pursue the various Sympa- 
thies and Antipathies of Nature, than to enjoy all the 
Honours of the Persian Court. 
In this Treatise, which he calls his Family Physician, 
written most probably for the Use of his own, the Reader 
will find an invaluable Treasure; to wit, choice and ap- 
proved Receipts for all the several Distempers incident to 
human Bodies; that so he need never be at a Loss what 
to do in any sudden Emergency, but as soon as he knows 
his own Distemper, he may be acquainted with a 
suitable Remedy. 
I have been civil to the Reader, in acquainting him 
with what he shall find in this Treatise; and I have no 
Need, nor no Inclination to court him any farther: For 
if Men won't know when they are well offer'd, let their 
own Necessities instruct them better. 
Farewel. 
Aristotle's

9
Aristotle's Master-Piece.  
The First Part.
Displaying the 
Secrets of Nature. 
The INTRODUCTION. 
IT is strange to see how Things that are common, 
are neglected and slighted for that very Reason, 
though in themselves worthy of the most serious 
Consideration: And this is the Case, with respect to 
the very Subject we are now about treating upon. 
What is there more common than the Begetting of 
Children? And yet what is there more wonderful and 
mysterious than the plastic Power of Nature, by 
which they are formed? For tho’ there be radicated, 
in the very Nature of all Creatures, a Propension 
which leads them to produce the Image of themselves; 
yet how those Images are produced, after those Propen- 
sions are satisfied, is only known to those who trace 
the secret Meanders of Nature in their private Cham- 
bers, those dark Recesses of the Womb, where this 
Embryo receives Formation. The Original of all 
which, proceeds from the first Command of the great 
LORD of the Creation, Increase and Multiply. 
For, such an Energy accompany’d his all-commanding 
Word, as put the Creature into a Capacity of doing
that which he commanded, and yet made their Obe- 
dience the Effect of their own Free Will: For the na- 
tural Inclination and Propension of both Sexes to each 
other, with the plastic Power of Nature, is only the
A5 Energy

10 Aristotle's Master-Piece.
Energy of the first Blessing, which, to this Day, up- 
holds the Species of Mankind in the World. 
Now since Philosophy informs us, That Nosce te 
ipsum, is one of the first Lessons that a Man ought to 
learn, it cannot surely be accounted an useless Piece of 
Knowledge for a Man to be acquainted with the Cause 
of his own Being, or by what secret Power of Nature 
it was, that that coagulated Milk (as a Divine Author 
calls it) came to be transubstantiated into a human 
Body. The Explanation of this Mystery, and the Un- 
folding of the plastick Power of Nature in the secret 
Workings of Generation, and the Formation of the 
Seed in the Womb, is the Subject of the following 
Treatise; a Subject so necessary to be known by all 
the Female Sex, Conception and Bearing of Chil- 
dren, being what Nature has ordained their Province) 
that many, for want of this Knowledge have perished, 
with the Fruit of their Womb also; who, had they 
but understood the Secrets of Generation, which are 
display’d in this Book, might have been still in the 
Land of the Living. For the Sake of such therefore 
have I compiled this Treatise, which I shall divide 
into Two Parts; in each of which I shall observe this 
Method. In the First Part, I shall, 
First, Shew that Nature has no Need to be asham’d 
of any of her Works, give a particular Description of the 
Parts or Organs of Generation in Men, and afterwards in 
Women; and then shew the Use of those Parts in the 
Act of Coition; and how appositely Nature has adapted 
them to the End for which she has ordain’d them. 
Secondly, I shall shew the Prohibition or Restriction, 
that the Creator of all Things, and Lord of Nature, has 
put upon Man, by the Institution of Marriage; with the
Advantage it brings to Mankind. 
Thirdly, I shall shew when either Sex may enter into 
a married State, and be fit to answer the Ends of their 
Creation, &c. 
Fourthly, I shall discourse of Virginity; and therein 
shew what it is, how it is known, by what Means it may 
be left, and how a Person may know that it is so, &c. 
In 


Aristotle's Master-Piece. 11
In the Second Part, (which chiefly relates to mar- 
ried Women and the Preservation of the Fruit of 
their Womb, for the Propagation of Mankind in the 
World) I shall shew, 
First, What Conception is; what is pre-requisite
thereunto; how a Woman may know when she hath con- 
ceived, and whether a Boy or Girl. 
Secondly, Shew how a Woman that has conceived, 
ought to order her self. 
Thirdly, Shew what a Woman ought to do that is 
near the Time of her Delivery, and how she ought to be 
then assisted. 
Fourthly, I shall shew what are the Obstructions of 
Conception; and therein discourse largely about Barren- 
ness, and shew what are the Causes and Cure thereof, 
both in Men and Women. 
Fifthly, Direct Midwifes how they shall assist Women 
in the Time of their Labour; and how they ought to be 
ordered all the Time of their Lying in: Bringing in se-
veral other material Matters, proper to spoken of under 
each of those several Heads; which will sufficiently ren- 
der this Book what Aristotle design’d it, his Compleat 
Master-Piece. 
CHAP. I.
A particular Description of the parts or Instruments of 
Generation, both in Men and Women. 
§. I. Of the Instruments of Generation in Man, with 
a particular Description thereof. 
THough the Instruments, or Parts of Generation, 
in all Creatures, with respect to their outward 
Form, are not perhaps the most comely, yet, in Com- 
pensation of that, Nature has put upon ’em a more abun- 
dant and far greater Honour than on other Parts, in 
that it has ordained them to be the Means by which 
every Species of Being is continued from one Gene- 
ration to another. And therefore, though a Man or
Woman 

12 Aristotle's Master-Piece.
Woman were, through the Bounty of Nature, endued 
with most Angelick Countenances, and the most ex- 
act Symmetry and Proportion of Parts, that concur- 
red together to the making up of a most perfect 
Beauty; yet, if they were defective in the Instruments 
of Generation, they wou’d not, for all their Beauty, be 
acceptable either to the other Sex; because they wou’d 
be thereby render’d incapable of satisfying the natural 
Propensions which every one finds in themselves: And 
this, methinks, should be sufficient to shew the great 
Honour that Nature has put upon them. And there- 
fore, since it is our Duty to be acquainted with our 
selves, and to search out the Wonders of God in Na- 
ture, I need not make any Apology for anatomizing 
the secret Parts of Generation. 
The Organ of Generation in Man, Nature has plac’d 
obvious to the Sight, and is called the Yard; and be- 
cause hanging without the Belly, is called Penis, a 
Pendendo: It is in Form long, round, and on the up- 
per Side flattish, and consists of Skin, Tendons, Veins, 
Arteries, and Sinews, being seated under the Ossa Pu- 
bis, and ordain’d by Nature for a twofold Work, viz. 
for the evacuating of Urine, and conveying the Seed 
into the Matrix. The Urine which it evacuates, is 
brought to it through the Neck of the Vesica Urina- 
ria; and the Seed which it conveys into the Matrix, 
is brought into it from the Vesiculæ Seminales. But 
to be more particular: 
Besides the common Parts, as the Cuticle, the Skin, 
and the Membrana Carnosa, it hath several internal Parts 
proper to it, of which Number there are seven, viz. 
The two nervous Bodies; 
The Septum; 
The Urethra; 
The Glans; 
The Muscles; 
And the Vessels. 
Of each of these distinectly, in the Order I have plac’d 
'em; and first, of 
The

Aristotle's Master-Piece. 13
The two nervous Bodies: These are called so from 
their being surrounded with a thick, white, nervous 
Membrane, tho’ their inward Substance is spungy, as 
confiding principally of Veins, Arteries, and nervous 
Fibres, interwoven together, like a Net. And Na- 
ture has so ordered it, that when the Nerves are fill’d 
with animal Spirits, and the Arteries with hot and 
spirituous Blood, then the Yard is distended, and be- 
comes erect;, but when the Flux of the Spirits ceases, 
then the Blood, and the remaining Spirits are absorb’d, 
or suck’d up by the Veins, and so the Penis becomes 
limber and flaggy.
2. The second internal Part is the Septum Lucidum, 
and this is in Substance white and nervous, or sinewy; 
and its Office is to uphold the two Lateral or Side- 
Ligaments, and the Urethra.  
3. The third is the Urethra, which is only the Chan- 
nel by which both the Seed and the Urine are conveyed 
out: It is in Substance soft and loose, thick and sinewy, 
like that of the Side-ligaments. It begins at the Neck 
of the Bladder, but springs not from thence, only is 
join’d to it, and so proceeds to the Glans. It has three 
Holes in the Beginning, the largest whereof is in the 
midst, for that receives the Urine into it; the other two 
are smaller, receiving the Seed from each seminal Vessel. 
4. The fourth is the Glans, which is at the End of 
the Penis, cover’d with a very thin Membrane, by 
reason of which it is of a most exquisite Feeling. It is 
cover’d with a Preputium or Fore-skin, which, in some, 
covers the Top of the Yard quite close, in others not; 
and by its moving up and down in the Act of Copu- 
lation, brings Pleasure both to the Man and Woman. 
The extream Part of this Cover, which I call Prepu- 
tium, and which is so call’d a præputanso, from cut- 
ting off, is that the Jews were commanded to cut off 
on the eighth Day. The Ligament, by which it is 
fasten’d to the Glans, is call’d Frænum, or the Bridle. 
5. The fifth Thing is the Muscles, and these are 
four in Number, two being plac’d on each Side. These 
Muscles (which are Instruments of voluntary Motion,  
and


14 Aristotle's Master-Piece.
and without which no Part of the Body can move it 
self) consist of fibrous Flesh, to make up their Body; of 
Nerves, for their Sense; of Veins for their vital Heat, 
and of a Membrane, or Skin, to knit them together, and 
to distinguish one Muscle from another; and all of 
them from the Flesh. I have already said, there is 
two of ’em on each Side; and I will now add, that 
one on each Side is shorter and thicker; and that their 
Use is to erect the Yard, from whence they have ob- 
tain’d the Name of Erectores. And having told you that 
two of them are thicker and shorter than the other, I 
need not tell you that the other two are longer and 
thinner; only I take Notice, that the Office of the two 
last is to dilate (or if you will) open the lower Part 
of the Urethra, both for making Water, and voiding 
the Seed, and therefore are called Acceleratores. 
9. The sixth and last Things are the Vessels, which 
consist of Veins, Nerves, and Arteries; of which some 
pass by the Skin, and are visible to the Eye, and o- 
thers pass more inwardly: For, indeed the Arteries are 
dispersed through the Body of the Yard, much more 
than the Veins; and this Dispersion is contrariwise,
the right Artery being dispersed to the left Side, and 
the left to the right As for the two Nerves, the 
greater is bestow’d upon the Muscles, and the Body of 
the Yard, and the lesser upon the Skin. 
What I have hitherto said, relates to the Yard, pro- 
perly so call’d; but because there are some Appendi- 
ces belonging thereto, which, when wanting, render 
the Yard of no Use in the Act of Generation, it will 
also be necessary, before I conclude this Section, to 
say something of them; I mean the Stones or Testicles, 
so called, because they testify the Person to be a Man. 
Their Number and Place is obvious; and as to their 
Use, in them the Blood brought thither by the Sper- 
matic Arteries, is elaborated into Seed. They 
have Coats or Coverings of two Sorts, proper and 
common; the common are two, and invest both the 
Testes: The outermost of the common Coats consists 
of the Cuticula, or true Skin, called Scrotum, hanging 
out

Aristotle's Master-Piece. 15
out of the Abdomen, like a Purse: The Membrana
Carnosa is the innermost. The proper Coats are also 
two; the outer called Elythroidis, or Vaginalis; the 
inner Albuginea; Into the outer are inserted the Cre- 
masters; to the upper Part of the Testes are fixed the 
Epididymitis, or Parastata, from whence arise the Va- 
sa Deferentia, or Eyaculatoria; which when they ap- 
proach near the Neck of the Bladder, deposit the Seed 
into the Visicula Seminales, which are, each (for there 
are two of ’em) like a Bunch of Grapes, and emit the 
Seed into the Urethra, in the Act of Copulation. Near 
these are the Prostatæ, which are about the Bigness of 
a Wall-nut, and join to the Neck of the Bladder: 
These afford an oily, slippery, and fat Humour, to 
besmear the Urethra, and thereby to defend it from 
the Acrimony of the Seed and Urine. But the Ves- 
sels by which the Blood is conveyed to the Testes, out 
of which the Seed is made, are the Arteriæ Sperma- 
ticæ, and these are also two: And so likewise are the 
Veins, which carry out the remaining Blood, which 
are called Venæ Spermaticæ. 
And thus Man's noble Parts describ'd we see, 
(For such the Parts of Generation be:) 
And they that carefully surveys, will find, 
Each Part is fitted for the Use design'd: 
The purest Blood, we find, if well we heed, 
Is in the Testicles turn'd into Seed; 
Which by most proper Channels is transmitted 
Into the Place by Nature for it fitted; 
With highest Sense of Pleasure, to excite 
In amorous Combatants the more Delight. 
For Nature does in this great Work design 
Profit and Pleasure, in one Act, to join. 
§. 2. Of the secret Parts in Women, appropriated to the 
Work of Generation. 
WOman, next to Man, the noblest Piece of the 
Creation, is Bone of his Bone, and Flesh of his
Flesh,

16 Aristotle's Master-Piece. 
Flesh, a Sort of Second self; And in a married State 
are accounted but one; for, as the Poet says, 
Man and his Wife are but one right 
Canonical Hermaphrodite. 
It is therefore the secret Parts of this curious Piece of 
Nature that we are to lay open, which we shall do 
with as much Modesty and Sobriety as will consist with 
our speaking intelligibly; For ’tis better to say no- 
thing, than to speak so as not to be understood. 
The external Parts, commonly call’d Pudenda, (from 
the Shamefacedness that is in Women to have 'em 
seen) are the Lips of the great Orifice, which are vi- 
sible to the Eye, and in those that are grown, are co- 
ver’d with Hair, and have pretty Store of spungy 
Fat, their Use being to keep the internal Parts from 
all Annoyance by outward Accidents. 
Within these are the Nymphæ, or Wings, which 
present themselves to the Eye, when the Lips are se- 
vered, and consist of soft and spongy Flesh, and the 
doubling of the Skin plac’d at the Sides of the Neck; 
they compass the Clyteris, and both in Form and Co- 
lour, resemble the Comb of a Cock, looking fresh 
and red, and in the Act of Coition receive the Penis, 
or Yard between them; besides which, they gave 
Passage both to the Birth and Urine. The Use of 
the Wings and Knobs, like Myrtle-berries, shutting 
the Orifice and Neck of the Bladder, and by their 
swelling up, cause Titillation and Delight in those 
Parts, and also obstruct the involuntary Passage of 
the Urine. 
The next Thing is the Clytoris, which is a sinewy and 
hard Part of the Womb, repleat with spongy and black 
Matter within, in the same manner as the Side-ligaments 
of the Yard; and indeed resembles it in Form; suffers 
Erection, and Falling in the same Manner, and it both 
stirs up Lust, and gives Delight in Copulation: for 
without this, the Fair Sex neither desire marital Em- 
braces, nor have Pleasure in ’em, nor conceive by ’em. 
And, according to the Greatness or Smallness of this 
Part,


Aristotle's Master-Piece. 17
Part, they are more or less fond of Men Embraces;
so that it may properly be still’d the Seat of Lust, 
Blowing the Coals up of those amorous Fires, 
Which Youth and Beauty to be quench'd requires. 
And well may it be stilled so; for it is like a Yard in 
Situation, Substance, Composition, and Erect on, grow- 
ing sometimes out of the Body two Inches, but that 
happens not but upon some extraordinary Accident. It 
consists, as I have said, of two spongy and skinny Bo- 
dies, which begin with a distinct Original from the Os 
Pubis; the Head of it being covered with a tender Skin, 
having a Hole like the Yard of a Man, but not through; 
in which, and the Bigness of it, it only differs from it. 
The next Thing is the Passage of the Urine, which is 
under the Clitoris, and above the Neck of the Womb, 
so that the Urine of a Woman comes not through the 
Neck of the Womb, neither is the Passage common as 
in Men, but particular, and by it self. This Passage o- 
pens it self into the Fissures to evacuate the Urine; for
the securing of which from Cold, or any other Incon- 
veniency, there is one of the four Caruncles, or fleshy 
Knobs plac’d before it, which shuts up the Passage: For 
these Knobs, which are in Number four, and in Re- 
semblance like Mirtle-berries, are plac’d behind the 
Wings before spoken of, quadrangularly, one against 
the other. These are round in Virgins, but hang flag- 
ging when Virginity is lost. 'Tis the uppermost of these 
that Nature has placed for the securing the Urinary 
Passage from Cold, as I have already said, and which 
is therefore largest, and forked for that End. 
The Lips of the Womb that next appear, cover the 
Neck thereof, but being separated disclose it; and 
then two Things are to be observed, and these are, the 
Neck it self and the Hymen, more properly called the 
Claustrum Virginale; of which I shall have more Oc- 
casion to speak, when I come to shew what Virginity 
is. The Neck of the Womb I call the Channel, which 
is between the forementioned Knobs, and the inner 
Bone of the Womb, which receives the Man’s Yard 
like a Sheath; and that it may be dilated with the 
more

18 Aristotle's Master-Piece. 
more Ease and Pleasure in the Act of Coition, it is 
sinewy and a little spungy; and there being in this Con- 
cavity divers Folds, or orbicular Plaights made by Tu- 
niclea, which are wrinkled, it forms an expanded Rose 
which may be seen in Virgins; but in those that have 
often used Copulation, it comes by degrees to be ex- 
tinguished; so that the inner Side of the Neck of the 
Womb appears smooth, and in an old Woman it be- 
comes more hard and gristly. But though this Chan- 
nel be sinking down, writhed and crooked, yet it is 
otherwise in the Time of Copulation, as also when 
Women are under their monthly Purgations, or in La- 
bour, being then very much extended, which is a 
great Cause of their Pains. 
The Claustrum Virginale, commonly call’d the Hy- 
men, is that which closes the Neck of the Womb; 
for between the Duplicity of the two Tunicles, which 
constitute the Neck of the Womb, there are many 
Veins and Arteries running along, that arise from the 
Vessels of both Sides of the Thighs, and so pass in- 
to the Neck of the Womb, being very large; and the 
Reason thereof is, because the Neck of the Womb 
requires to be filled with Abundance of Spirits, to be 
dilated thereby, that it may the better take hold of 
the Penis; such Motions requiring great Heat, which 
being made more intense by the Act of Frication, con- 
sumes a great deal of Moisture; in the supplying 
whereof, large Vessels are very necessary. Hence it 
is, that the Neck of the Womb in Women of reasona- 
ble Stature, is 8 inches in Length. But there is al- 
so another Cause of the Largeness of these Vessels, i. e. 
because their monthly Purgations make their Way 
through them; and for this Reason, Women, though 
with Child, often continue them: For tho’ the Womb 
be shut up, yet the Passage in the Neck of the Womb, 
through which these Vessels pass, is open. And 
therefore as soon as you penetrate the Pudendum, 
there may be seen two little Pits or Holes, in which 
are contained an Humour, which by being pressed out 
in the Time of Coition, does greatly delight the 
Fair Sex. 
Tho'


Aristotle's Master-Piece. 19
Tho’ those we have already mentioned are proper- 
ly the Parts appropriated to the Work of Genera- 
tion, yet there are other Parts, without which, Gene- 
ration-work cannot he accomplish’d; of which we 
must also give a Description; and the Principal of 
these is the Womb, which is the Field of Generation, 
without which nothing can be done. The Parts we 
have already been speaking of, being ordained by Na- 
ture only, as it were so many Vehicles, to convey the 
Seed to the Womb, which being impregnated there- 
with, by Virtue of the Plastick Power of Nature, 
produces its own Likeness. 
The Womb is situated in the lower Parts of the 
Hypogastrion, being joined to its Neck, and is plac’d 
between the Bladder and the straight Gut; so that it is 
kept from swaying or rolling, yet hath it Liberty to 
stretch and dilate it self, and also to contract it self, 
according as Nature in that Case disposes it. It is of 
a round Figure, something like a Gourd; lessening, 
and growing more acute towards one End; being 
knit together by its proper Ligaments, and its Neck 
joined by its own Substance, and certain Membranes 
that fasten it to the Os Sacrum, and the Share-bone. 
It is very different, with respect to its Largeness in 
Women, especially between such as have had Chil- 
dren, and those that have had none. It is so thick in 
Substance, that it exceeds a Thumb’s Breadth: and 
after Conception augments to a greater Proportion; 
and to strengthen it yet more, ’tis interwoven with 
Fibres overthwart, both straight and winding; and its 
proper Vessels are Veins, Arteries and Nerves; a- 
mongst which, there are two little Veins which pass 
from the Spermatick Vessels to the Bottom of the 
Womb; and two bigger from the Hypogastricks, 
touching both the Bottom and the Neck, the Mouth 
of these Veins piercing as far as the inward Concavity. 
The Womb, besides what I have already mention’d, 
hath two Arteries on both Sides the Spermatick Ves- 
sels, and the Hypogastricks, which still accompany the 
Veins; with sundry little Nerves, knit and interwove 
in

20 Aristotle's Master-Piece.
in the Form of a Net, which are also extended 
throughout, even from the Bottom to the Pudenda 
themselves, being so placed chiefly for the Sense of Plea- 
sure, sympathetically moving from the Head and Womb. 
Here the Reader ought to observe, That the two 
Ligaments hanging on either Side the Womb, from 
the Share-bore, piercing thro’ the Peritonæum, and 
joyned to the Bone it self, causes the Womb to be 
moveable, which upon sundry Occasions either falls low, 
or rises high. The Neck of the Womb is of a most ex- 
quisite Sense, so that if it be any time disorder’d, 
either with a Schirrosity, too much Fat, Moisture, or 
Relaxation, the Womb is made subject to Barrenness.
In those that are near their Delivery, there usually 
stays a most glutinous Matter in the Entrance, to fa- 
cilitate the Birth; for at that Time the Mouth of 
the Womb is opened to such a Wideness, as is in Pro- 
portion to the Largeness of the Child, suffering an e- 
qual Dilatation from the Bottom to the Top. 
Under the Parts belonging to Generation in Woman, 
are also comprehended the Preparatory or Spermatick 
Vessels. The Preparatory Vessels differ not in Number 
from those in Men, for they are likewise four, two 
Veins and two Arteries; their Rise and Original is the 
same as in Men, differing only in their Largeness, 
and Manner of Insertion; the right Vein issuing from 
the Trunk of the hollow Vein descending, and the left 
from the emulgent Vein; and on the Side of them are 
two Arteries which grow from the Aorta. These Pre- 
paratory Vessels are shorter in Women than in Men, 
because they have a shorter Passage, the Stones of a 
Woman lying within the Belly, but those of a Man 
without; but, to make Amends for their Shortness, 
they have far more Wreathings to and fro, in and out, 
than they have in Men; that so the Substance they 
carry, may be the better prepared. Neither are they 
united as they are in Men, before they come to the 
Stones, but are divided into two Branches, where- 
of the greater only passeth to the Stones, the lesser to 
the Womb, both for the Nourishment of it self and of 
the


Aristotle's Master-Piece. 21
the Infant therein. Let me further add, these Sper- 
matick Veins receive the Arteries as they pass by the 
Side of the Womb, and thereby make a Mixture of 
the vital and natural Blood, that their Work may be 
more perfect. The Deferentia, or carrying Vessels, 
spring from the lower Part of the Stones, and are in 
Colour white, in Substance sinewy, and passe not to 
the Womb straight, but wreathed; they proceed from 
the Womb in two Parts resembling Horns, whence 
they are called the Horns of the Womb. 
The Stones of Women are another Part belonging 
to the Instruments of Generation: For such Things 
they also have, as well as Men, but they are also diffe- 
rently plac'd; neither is their Bigness, Temperament, 
Substance, Form, or Covering the same. As to their 
Place, it is in the Hollowness of the Abdomen, resting 
upon the Muscles of the Loins, and so not pendulous, 
as in Men 'tis obvious they are: And that they are 
so plac'd is, that by contracting the greater 
Heat, they may be the more fruitful, their Office 
being to contain the Ovum, or Egg, which being im- 
pregnated by the Seed of the Man, is THAT from 
which the Embrio is engender'd. These Stones differ 
also from Mens in their Form; for tho' they are 
smooth in Men, they are uneven in Women, being 
also depressed or flattish in them, tho' in Men their 
Form is more round and oval. They have also in 
Women but one Skin, whereas Men have four; Na- 
ture having wisely contriv'd to fortify those most a- 
gainst the Injuries of the Air, that are most exposed 
to it; the Stones of Women being within, but those 
of Men without the Belly. They differ also in their 
Substance, being much more soft and pliable than 
those of Men, and not so well compacted; Their Big- 
ness and Temperature differ, in that they are lesser 
and colder than those in Men. Some indeed will 
have their Use to be the same as in Men, viz. to con- 
coct Seed; but that is for Want of Judgment, and 
not for Want of Ignorance: For Aristotle and Scotus 
both affirm, that the Women have no Seed; and
there-

22 Aristotle's Master-Piece. 
therefore their Stones differ also in their Use from 
those of Men; their Use being, as I have already 
said, to contain that Egg which is to be impregna- 
ted by the Seed of the Man. 
It now only remains that I say something of the 
Ejaculatory Vessels, which are two obscure Passages, 
one on either Side, which in Substance differ nothing 
from the spermatic Veins. They rise on one Part 
from the Bottom of the Womb, but not reaching from 
their other Extremity, either to the Stones, or any o- 
ther Part, are shut up and uncapable; adhering to 
the Womb as the Colon does to the blind Gut, and 
winding half-way about; tho’ the Stones are remote 
from them, and touch them not, yet they are tied to 
them by certain Membranes resembling the Wings of 
a Bat, thro’ which certain Veins and Arteries passing 
from the End of the Stones, may be said here to have 
their Passages, proceeding from the Corners of the 
Womb to the Testicles, and are accounted the pro- 
per Ligaments by which the Testicles and Womb are 
united, and strongly knit together. 
Thus I the Womens Secrets have survey'd, 
And let them see how curiously they're made; 
And that, tho' they of different Sexes be, 
Yet in the Whole they are the same as we:
For those that have the strictest Searchers been. 
Find Women are but Men turn'd Out-side in; 
And Men, if they but cast their Eyes about, 
May find they're Women, with their In-side out. 
§. 3. Of the Use and Action of the several Parts in Wo- 
men appropriated to Generation.
HAving taken a Survey of the Parts of Generation, 
both in Men and Women, it is now requisite, 
that, according to my intended Method, I should 
shew the Use and Action of those Parts in the Work 
of Generation, which will excellently inform us, that 
Nature has made nothing in vain. 
The


Aristotle's Master-Piece. 23
The external Parts of Women Privities, or that 
which is most obvious to the Eye at first Vie'v, com- 
monly called Pudendum, as that which being seen 
by a Man, causes Shame, and Blushing in the Cheeks 
of the Fair Sex, are design’d by Nature to cover the 
great Orifice, as that Orifice is to receive the Penis, 
or Yard in the Act of Coition, and also to give Pas- 
sage to the Urine, and at the Time of Birth to the 
Child. The Use of the Wings and Knobs, like Mirtle- 
berries, are for the Security of the Internal Parts, by 
shutting up the Orifice and Neck of the Bladder; also 
for Deliglit and Pleasure; for by their swelling up, 
they cause Titillation and Delight in those Parts, be- 
ing pressed by the Man’s Yard. Their Use is likewise 
to obstruct the involuntary Passage of the Urine, 
The Use and Action of the Clitoris in Women, is like 
that of the Penis, or Yard in Men; that is, Erection; 
its extreme End being like that of the Glans of the 
Penis, and has the same Name: And as the Glans is in 
the Men, the Seat of the greatest Pleasure in the Act 
of Copulation, so is this of the Clitoris in Women, and 
is therefore called the Sweetness of Love, and the Fu- 
ry of Venery.
The Action and Use of the Neck of the Womb, is 
the same with that of the Penis, that is, Erection; 
which is occasioned sundry Ways: For, First, In 
Copulation it is erected and made strait for the Passage 
of the Penis to the Womb. Secondly, whilst the Passage 
is repleated with Spirits and vital Blood, it becomes 
more strait for the embracing the Penis. And for the 
Necessity of Erection, there is a two-fold Reason;
one is, That if the Neck of the Womb was not created,
the Yard could have no convenient Passage to the 
Womb; the other is, That it hinders any Hurt or 
Damage that might ensue, through the violent Con- 
cussion of the Yard, during the Time of Copulation. 
Then as to the Vessels that pass through the Neck of 
the Womb, their Office is to replenish it with Blood 
and Spirits, that so as the Moisture consumes, through 
the Heat contracted in Copulation, it may still by 
those


24 Aristotle's Master-Piece.
those Vessels be renewed. But their chief Business is
to convey Nutriment to the Womb. 
Now as to the Use and Action of the Womb, it has 
many Properties attributed to it. As first, Retention 
of the fecundated Egg, and this is properly called Con- 
ception. And then secondly, To cherish and nourish it, 
till Nature has framed the Child, and brought it to 
Perfection. Thirdly, It strongly operates in sending 
forth the Birth, when its appointed Time is accom- 
plished there, dilating it self in an extraordinary Man- 
ner; and so aptly remov’d from the Senses, that no 
Injury can accrue to it from thence, retaining in it self 
a Strength and Power to operate, and cast forth the 
Birth. 
The Use of the preparing Vessels is to convey the 
Blood to the Testicles, of which a Part is spent in the 
Nourishment of them, and the Production of those lit- 
tle Bladders in all Things resembling Eggs, thro’ which 
the Vasa Præparantia run, and are obliterated in them. 
This Conveyance of Blood is by the Arteries; but as 
for the Veins, their Office is to bring back what Blood 
remains from the forementioned Use. 
The Vessels of this Kind are much shorter in Wo- 
men than Men, by reason of their Nearness to the 
Testicles; and yet that Defect is more than made good 
by the many intricate Windings to which they are sub- 
ject; for in the Middle-way they divide them selves 
into two Branches of different Magnitude; for one of 
them being bigger than the other, passes to the 
Testicles. 
The Testicles in Women are very useful; for where 
they are defective, Generation-work is quite spoiled: 
For tho’ those little Bladders which are on their out- 
ward Superficies contain nothing of Seed, as the Fol- 
lowers of Galen, &c. did erroneously imagine, yet 
they contain several Eggs, (about the Number of 20 
in each Testicle) one of which being impregnated by 
the most spirituous Part of the Man’s Seed in the Act 
of Coition, descends thro’ the Oviducts into the Womb, 
where it is cherished till it becomes a living Child.
The 


Aristotle's Master-Piece. 25
The Figure of these Ova or Eggs, is not altogether 
round, but a little flat, and depressed on the Sides; 
and in their lower Part are oval; but where the Blood 
Vessels enter them that is, in their upper Part they are 
more plain, having but one Membrane about them, 
that the Heat may have the easier Access. 
Thus Nature does Nothing in vain produce, 
But fits each Part for what's its proper Use;
And tho' of different Sexes form'd we be, 
Yet is there betwixt these that Unity, 
That me in nothing can a greater find, 
Unless i' th' Soul, that's to the Body join'd: 
And sure in this Dame Nature's in the Right, 
The strictest Union yields the most Delight. 
CHAP. II.
Of the Restriction laid upon Men, in the Use of Carnal 
Copulation, by the Institution of Marriage: With the 
Advantage that it brings to Mankind; and the pro- 
per Time for it. 
§. I. Of the Restriction laid upon Man, in the Use of 
Carnal Copulation, &c. 
THough the great Architect of the World has 
been pleased to frame us of different Sexes, and 
for the Propagation and Continuation of Mankind, 
has indulged us the mutual Embraces of each other, 
the Desire whereof, by a powerful and, secret Instinct, 
is become natural to us; yet he would not have Men 
and Women be as the Horse and the Mule which 
have no Understanding, and to act like brute Beasts, 
to couple with whom they please; but as he has en- 
dow’d him with Reason; he expects that they should act 
rationally: And those that resolve to do so, cannot 
but reflect, that it is the highest Reason in the World, 
that they should be subject to the Laws of their Crea- 
tor, who has ordain’d, That for the avoiding of For- 
nication and Uncleanness, every Man should have his 
B own


26 Aristotle's Master-Piece.
own Wife: And tho’ since Man, by sinning against his 
Creator, hath fallen from his Primitive Purity, and 
as an Effect thereof, has multiply’d Wives and Con- 
cubines to himself; yet it is no other than an Affront 
to the Divine Lawgiver, whose first Institution is 
hereby violated; for the Son of the Blessed has told 
us himself, That in the Beginning it was not so: The 
first Institution of Marriage being one Man married 
to one Woman. So that as those conjugal Delights 
we have been speaking of, cannot be enjoyed but in a 
married State so neither in that State can they law- 
fully be participated of, with more than one Wife. 
And it is the Breaking of this Order, that has fill’d all 
the World with Confusion, and been the Occasion 
of the Debauchery, which has over-spread the whole 
Face of the Earth, and has brought Diseases on 
Men's Bodies, Consumptions on their Estates, and, 
which is much worse than all that, eternal Ruin on 
their Souls without Repentance. Let all those there- 
fore, of either Sex, that have a Desire to enjoy the 
Delights of mutual Embraces, take care that they do 
it in a married State with their own Wives or Hus- 
bands, or else it will become a Curse to ’em instead of 
a Blessing: And to that End, let ’em consider what 
is due to the Transgressors of his Law, who hath said, 
Thou shalt not commit Adultery. Whatever there- 
fore is spoken of the venereal Pleasure, is spoken to 
those who have, or may have a Right thereunto, by 
being in a married State: For, 
Who to forbidden Pleasures are inclin'd, 
Will find at last, they leave a Sting behind. 
§. 2. Of the Happiness of a married State. 
I Have spoken in the last Section of the Restriction, 
that our great Law-giver has been pleas’d to lay 
upon us, that we should not presume upon mutual 
Embraces, without qualifying our selves for it, by 
entering into a married State. But that, in the Age 
we live in, is look’d upon as a most insupportable
Yoak,

Aristotle's Master-Piece. 27
Yoak, nothing being now more ridicul’d than Matri- 
mony; both Wives and Husbands being counted the 
greatest Clogs and Burdens to those that give up the 
Reins to their unbridl’d Appetites. But with these 
Gentlemen's good Leave, I will now make it appear, 
notwithstanding all their Banter, that a married 
State is the most happy Condition (where Persons 
are equally yoak’d) that is to be enjoy’d on this Side 
Heaven. 
And who, that is not out of their Wits, will que- 
stion the Pleasure and Advantage of a married State, 
that will but give himself leave to reflect upon the 
Author thereof, or the Time and Place of its Insti- 
tution? The Author and Institutor of Marriage, and 
that first brought Man and Woman together, was no 
other than he that made them; even the great 
LORD of the Universe, whose Wisdom, being infi- 
nite, could not but know what Condition was best 
for us, and his Goodness being equal to his Wisdom, 
sufficiently shews, the End of this Institution was the 
Happiness of the Creatures he had made; and that, 
indeed, Man could not be happy without it, for he 
saw it was not good that Man should be alone, and 
therefore made a Woman to compleat his Happiness, 
which was not perfect, whilst he wanted such a meet 
Help for him. 
The Time of the Institution is also very remark- 
able; for it was whilst Adam and his new-made Bride 
were cloath’d with all that Virgin-purity and Inno- 
cence with which they were created, before they 
had entertain’d the least Converse with the Tempter, 
or had given way to one disordered Thought; and 
yet could curiously survey the several incomparable 
Beauties and Perfections of each other, without Sin, 
and knew not what it was to lust; ’Twas at this hap- 
py Time that the Creator divided Adam from him- 
self, and of a crooked Rib made him a beautiful and 
meet Help for him; and then, by instituting Mar- 
riage, united him unto himself again, in holy Wed- 
lock’s happy Bands. 
B2 Nor

28 Aristotle's Master-Piece.
Nor does the Place where first this happy State 
was instituted, want its due Emphasis, but ought to 
be consider'd: It was in Paradise where the first Match 
was made; and which, I should say, scarcely could 
have been Paradise without it. For Paradise all 
know to be a Place of Pleasure, wherein they were sur- 
rounded with the Quintessence of all Delights; where 
there was nothing wanting that might please the 
Eye, or charm the Ear, or gratify the Taste; or 
might delight the Smell with odoriferous and agree- 
able Perfumes: And yet, even in Paradise, where Adam 
was possess'd of all those ravishing and pleasing Sweets, 
and enjoyed all the Pleasures of Paradise, he enjoy'd 
not Happiness till he enjoy’d his Eve, for until then, 
there was no meet Help for him. So that it Seems 
in Paradise, the Center of Delight and Happiness, 
Adam remain’d unhappy, whilst in a single State; and 
so wou’d Eve likewise have been, had she been there 
alone: So that it was a married State that was the 
Compleating of their mutual Happiness, and was even 
the Paradise of Paradise it self. 
Neither will those admire that Man at first was not 
compleatly happy without marrying, that will but 
give themselves the Leisure to consider, what an Ad- 
dition to our Happiness a good Wife makes: For 
such a one is the best Companion in Prosperity, and 
in Adversity the surest Friend; the greatest As- 
sistance in Business, the only lawful and comfortable 
Means by which we can have Issue, and the great 
Remedy against Incontinency: And if we will believe 
King Solomon, (an Author of an undoubted Credit) 
the greatest Honour unto him that has her; for he it 
is that tells us, She is a Crown to her Husband. And 
sure these are no small Advantages of Marriage. Be- 
sides that natural Propension there is in Man and Wo- 
man to each other, seeking this Nuptial Conjunction, 
looks just as if the Man missing his Rib, were restless 
till he had recover’d it again; and, on the other 
Hand, as if the Woman (knowing from whence she 
came) remain’d unsatisfy’d, till she had got again to 
her


Aristotle's Master-Piece. 29
her old Place, under the Arm, the Wing of her be- 
loved Husband. 
And therefore those that do complain of Marriage, 
if they wou’d but examine their own Carriage and 
Behaviour in it better, wou’d find it is themselves 
make Marriage so uneasy: For as once Cicero said of 
old Age, It was not old Age, but the Folly of old Men, 
that made old Age so burthensome; so I may say of 
Marriage, It is not Marriage, but the Folly of the Per- 
sons married, that makes it so uneasy. If married Per- 
sons wou’d but each take care to do their several and 
respective Duties there wou’d be no complaining; 
nor wou’d they find any Condition more pleasant, or 
more profitable than a married Life; There being 
more Satisfaction to be taken in the Embraces or a 
loving and chaste Wife, than in the wanton Dallian- 
ces of all the Strumpets in the World; besides the 
Blessing that attends the one, and that Ruin, Misery, 
and heavy Curse, that always waits upon the other. 
And thus, I hope, I have sufficiently shewed the 
Pleasure and Advantage of a married State. 
Thus does this Section unto all relate 
The Pleasures that attend a marry'd State; 
And shews, it does with Innocence consist: 
And that so many have those Pleasures mist,
Is their own Faults, that will no wiser be, 
As in this Mirror they may plainly see. 
§. 2. At what Age young Men and Virgins are capable 
of the Marriage-bed, and why they so much desire it. 
HAving shewn the Restriction laid upon Men and 
Women, with respect to promiscuous Coition, 
and also the Pleasure and Advantage of a married 
Life, I now proceed to shew at what Age young 
Men and Virgins are capable of the Marriage-bed; 
which because so many desire before they attain to 
it, it will be necessary to shew the Causes of such 
their impetuous Desires.
B3 The

30 Aristotle's Master-Piece.
The Inclination of Virgins to Marriage, is to be 
known by divers Symptoms: For when they arrive 
to ripe Age, which is about Fourteen or Fifteen, 
their natural Purgations begin to flow; and then the 
Blood, which no longer serves for the Increase of 
their Bodies, does, by its abounding, stir up their 
Minds to Venery; To which also, external Causes 
may incite them. For their Spirits are brisk and in- 
flam’d when they arrive at this Age, and their Bodies 
are often more heated by their eating of sharp and salt 
Things, and by Spices, by which their Desire of Ve- 
nereal Embraces becomes very great, and at some 
critical Junctures almost insuperable. And the Use of 
these so much desir’d Enjoyments being deny’d to 
Virgins, is often follow’d by very dangerous, and 
sometimes dismal Consequences, precipitating them 
into those Follies that may bring an indelible Stain 
upon their Families, or else it brings upon them the 
Green sickness, or other Diseases. But when they are 
married, and those Desires satisfied by their Husbands, 
those Distempers vanish, and their Beauty returns 
more gay and lively than before. And this strong 
Inclination of theirs may be known by their eager ga- 
zing at Men, and affecting their Company; which 
sufficiently demonstrates that Nature prompts them 
to desire Coition. Nor is this the Case of Virgins 
only, but the same may be observ’d in young brisk 
Widows, who cannot be satisfied without that due 
Benevolence, which they were wont to have from 
their Husbands. 
At fourteen Years of Age, commonly the Menses 
begin to flow in Virgins; at which Time they are ca- 
pable of conceiving, and therefore fit for Marriage; 
tho’ it would be much better both for themselves and 
their Children, if they married not till eighteen or 
twenty; and if they be very healthful, and strong of 
Body, and always addict themselves to Temperance, 
they may continue Bearing till upwards of 50; tho'
generally they leave off about 45; for the Menses 
flow a longer Time in some than in others: But 
when


Aristotle's Master-Piece. 31
when they cease, they cease Bearing. And therefore 
the Bearing of Isaac by Sarah at that Age, may he well 
termed miraculous, because it had ceas’d to be with 
her according to the Custom of Women. 
As for male Youth, when they arrive at 16, or be- 
tween that and 17, having much vital Strength, they 
may be capable of getting Children; which Ability, by 
the Force and Heat of Procreating Matter, constantly 
increases till 45, 50, and 65; and then begins to flag, 
the Seed by degrees becoming unfruitful; the natural 
Spirits being extinguished, and the Heat dried up. 
Thus it is with them for the most part. But many 
times it falls out otherwise in particular Instances: 
As once in Sweedland, a Man was married at 100 
Years old to a Bride of 30, and had many Children 
by her; but he was a Man of so hail a Constitution, 
and carried his Age so well, that Strangers would not 
have guessed him at above 60. And in Campania, where 
the Air is clear and temperate, it is usual for Men of 
80 Years old, to marry young Virgins, and have Chil- 
dren by them : Which shews, that Age in Men hinders 
not Procreation, unless they be exhausted in their 
Youth, and their Yard shrivel’d up. 
If any ask why a Woman is sooner barren than a 
Man? Let such know that the natural Heat, which 
is the Cause of Generation, is more predominant in 
Men than Women: For the Monthly Purgations of 
Women shew them to be more moist than Men, and 
so does also the Softness of their Bodies. And the 
Man exceeding her in native Heat, concocts the Hu- 
mours into proper Aliment, by the Benefit whereof 
they are elaborated into Seed: But Women, tho’ of a 
finer Make, yet not being so strong as Men, their Fa- 
culties are thereby hindred in their Operation. 
Thus Nature to her Children is so kind, 
That early they those Inclinations find, 
Which prompt them on to propagate Mankind. 
Hence 'tis a Virgin her Desires can't smother, 
But restless is, till she be made a Mother.
B4 CHAP. 

32 Aristotle's Master-Piece. 
CHAP. III. 
Of Virginity what it is, how it may be known, by what 
means it may be lost, and how a Person may know that 
it is so. 
§. I. Of Virginity, and wherein it consists. 
IN the last Chapter I treated of the Desire that young 
Men and Virgins have to mutual Embraces and 
at what Age they are fit for them: I have also shew'd 
that those Pleasures are only lawfully to be enjoy'd in 
a married State, and have also acquainted my Reader 
with the Advantage of such a Condition. But since 
the Desires of many after mutual Embraces are so im-
petuous, that not having an Opportunity to enter in- 
to a Married State, the, have anticipated the Pleasures 
of Matrimony, and lost their Virginity beforehand, 
and yet, perhaps, have afterwards pretended to bring 
their Virginity to a Marriage bed, by which means 
many an honest Man has been deceiv'd, and meretri- 
cious Women escap'd with Impunity; and on the 
other hand, some virtuous young Virgins, that have 
indeed come such unto their Husbands Beds, have 
been accused by the Ignorance and Incredulity of their 
Husbands, to have lost their Virginity beforehand, 
when there has been no such Matter. Therefore to do 
Right in this Case to both Parties, my Design in this 
Chapter is to shew what Virginity is, and wherein 
it consists; how many Ways it may be lost; and 
how a Man may know whether it he lost or not: 
That so Women may not be wrongfully censur'd, or 
Men Impos'd upon. 
Virginity untouch'd and taintless, is the Boast and 
Pride of the fair sex; hut they generally commend it 
to put it off: For as good as it is, they care not how 
soon they are honestly rid of it. And I think they are 
in the right on't; for if they keep it too long, it grows 
useless, or at least loses much of its Valued, a stale 
Virgin (if such a Thing there be) being lock'd upon 
like

Aristotle's Master-Piece. 33
like an old Almanack out of Date - But to speak to 
the purpose, Virginity is the chief, the best, the first,
the prime of any Thing, and is properly the Integrity 
of a Woman’s Privities, not violated by Man, or not 
known by him; it being the distinguishing Characte- 
ristic of a Virgin, that she has not known Man. 
To make this more plain, I must here observe That 
there is in Maids, in the Neck of the Womb, a mem- 
branous Production call’d the Hymen, which is like the 
Bud of a Rose half blown, and this is broken in the 
first Act of Copulation with Man: And hence came 
the Word Defloro, to deflower; whence the taking 
away of Virginity is called the Deflowering of a Vir- 
gin: For when this Rose-bud is expanded, Virginity 
is wholly lost. Certain it is, there is in the first Act of 
Copulation something which causes Pain and Bleeding, 
which is an evident Sign of Virginity. But what this 
is, Authors agree not. Some say it is a nervous Mem- 
brane, or thin Skin with small Veins, which bleed at 
the first Penetration of the Yard; others say, it is 
the four Caruncles, Knobs, or little Buds, like Mir- 
tle-berries, which are plump and full in Virgins,
but hang loose and flaggy in those that have us’d Co- 
pulation, being pressed by Yard. Some have ob- 
served a flesh Circle about the Nymphæ, or Neck of 
the Womb with little obscure Veins, which make 
the Membrane not to be nervous, but fleshy. But 
setting aside Conjectures, the Hymen, or Claustrum
Virginale, is a thin Membrane interwoven with fleshy 
Fibres, and endowed with many little Arteries and 
Veins, spread, across the Passage of the Vagina, be- 
hind the Insertion of the Neck of the Bladder, with 
a Hole in the Midst for the Menses to flow, so big that 
it will admit of the Top of one’s Little-Finger. This 
is that which is called the Zone, or Girdle of Chastity; 
and where it is in this Form described, it is 
a certain Note of Virginity; but in the first Act of 
Copulation, it is necessarily violated and then it is 
usually accompanied with an Effusion of Blood; which  
B5 Blood

34 Aristotle's Master-Piece.
Blood is called the Flower of Virginity: And when 
once it is broke, it never closes again. 
§. 2. How Virginity may be lost. &c. 
IN the former Section I have shewn (I hope to the 
Satisfaction of all modest Enquirers) in what Virgi- 
nity consists, and that it is lost by the first Penetration 
of the Yard; which may be easily known by its being 
attended with an Effusion of Blood upon the Rupture 
of the Hymenean Membrane, or Claustrum Virginale: 
But I must do the fair Sex this Justice, to let the 
World know that altho' where-ever this is found, it 
be an undoubted Token of Virginity; yet it will not 
follow, that where this Token is wanting, Virginity 
is deflower’d and lost: For the Hymen may be corrod- 
ed by acrimonious and fretting Humours flowing thro' 
it with the Menses; or it may be violated by the 
Inversion, or Falling out of the Uterus, or of the Vigina 
or Sheath, which sometimes happens even to Virgins: 
Or (which I would have all Virgins to beware of, for 
the Preservation of their Credit, and preventing 
of all Causes of Suspicion) perhaps the Indiscreet or 
unwary Bride has had her Menses but a Day or two 
before; in which Case, both the Hymen and the inner 
wrinkled Membranes of the Vagina, are flaggy and 
relaxed, so that no such Rupture, and by Consequence, 
no such Effusion may happen. It were better therefore 
upon this Account, that when Virgins are about to 
marry, they would fix their wedding-day, at least 
six or seven days after their Menses have done 
flowing. 
But, farther. To some, Nature hath given greater 
Desires after Enjoyment than to others, and to such, 
tho' they abstain from Enjoyment, yet so great is 
their Lust, and Desire after it, that it may break the 
Hymen and Claustrum Virginale; and sometimes it 
itcheth to that degree, that they put in their Finger, 
and so break it. Sometimes the Midwives break it in
the Birth; and sometimes it is done by Stopping of 
the


Aristotle's Master-Piece. 35
the Urine, Coughing, violent Straining, or Sneezing: 
So that if there be no Bleeding at the first Penetration 
of the Husband, it is not always a Sign of Unchasti- 
ty, or that another has been there before him, seeing 
that the Hymeneal Membrane may be broke so ma- 
ny other ways; but where Bleeding does follow, it 
is an evident and undeniable Token that the Person 
was a Virgin, and had never known Man before. And 
indeed, tho’ the Hymen (or Membrane so called) 
may be broke all those Ways I have mention’d, yet 
it so rarely happens to be broke any other way, that 
Leo Africanus makes mention of it as a general Cus- 
tom of the Africans at their Weddings, that, after the 
Marriage-Ceremonies are over, the Bride and Bride- 
groom are shut up in a Chamber, while the Wed- 
ding-dinner is preparing, and an antient Woman 
stands at the Door, to receive from the Bridegroom a 
Sheet, having the bloody Tokens of the Wife’s Virgi- 
nity, which she shews in Triumph to all the Guests; 
and then they may feast with Joy: But if there is 
no Blood seen, the Bride is to be sent home again 
to her Friends with Disgrace, and the disappointed 
Guests go sadly home without their Dinner. 
There are others that make the Straitness of their 
Privities a Sign of Virginity. But this is a very un- 
certain Rule; for this depends much upon the Age, 
Habit of Body, and other Circumstances. But tho’ it 
must indeed be granted, that Women, who have used 
carnal Copulation, are not so strait as Virgins; yet 
this can be no certain Argument of Virginity, because, 
after often repeated Acts of Venery, the Privities may 
be made so strait by the Use of astringent Medicines,
that those who trust to this Sign. may sometimes 
take a Whore instead of a Virgin, And I have heard 
of a Courtizan, who, tho’ she had been married, gave 
her self out to be a Virgin, and by the Help of a Bath of 
Comfrey Roots, deceiv’d those with whom she had to do. 
Others take upon them to be Judges of lost Virgi- 
nity by Milk in the Breasts: But such perhaps are ig- 
norant that there is a twofold Milk, the one of Vir- 
gins


36 Aristotle's Master-Piece.
gins, the other of such as have conceived or brought 
forth Children; That of Virgins is a Malady contrary 
to Nature, but the other is natural. The first is 
made of Blood that cannot get out of the Womb, and 
so goes to the Breasts, being nothing but a superfluous 
Nourishment that is turn’d into Milk by the Faculty 
of the Breasts, without the Knowledge of Man: The 
other is only when there is a Child either in the 
Womb, or born. Yet the Milk differs very much, 
both in respect of the Blood, and Diversity of Veins 
that bring it to the Breast; and tho’ both are white, 
yet that of Virgins is thinner, and less in Quantity, 
neither is it so sweet. Therefore if Virgins happen 
to have such Milk, they are not for that Reason to 
be censured as unchaste. 
Upon the whole Matter, the Sum of what I have 
said upon this Head of Virginity, terminates in this: 
That when a Man is married, and finds the Tokens 
of his Wife’s Virginity upon the first Act of Copula- 
tion, he has all the Reason in the World to believe 
her such, and to rest satisfi’d that he has married a 
Virgin: But if, on the contrary, he finds them not, 
yet he has no Reason to think her devirginated, if he 
finds her otherwise sober and modest; seeing the Hy- 
men, or Claustrum Virginale, may be broken so many 
other ways, and yet the Woman both chaste and vir- 
tuous. Only let me caution Virgins to take all ima- 
ginable Care to keep their Virgin Zones intire, that 
so when they marry, they may be such as the Great 
Cæsar wish'd his Wife to be; that is not only with- 
out Fault, but without Suspicion also. 
Thus I have Virgin Innocence survey'd. 
And shew’d the Difference between Wife and Maid; 
And that their Chastity they need not fear, 
Whose Virgin Tokens plainly do appear: 
Nor censure those in whom they do not so, 
Unless the contrary they plainly know. 
For they may yet unspotted Virgins be, 
Altho' their Virgin Tokens none can see. 
The End of the First Part. 
Aristotle's

37 
Aristotle's Master-Piece.
The Second Part. 
Displaying the 
Secrets of Nature, 
IN 
The Production of Man.
CHAP. I.
What Conception is; what is pre-requisite thereto; how 
a Woman may know whether she has conceived, and 
whether a Boy or Girl. 
§. I. Of Conception, what it is, &c. 
THE First Part of this Book does most proper- 
ly contain the Foundation and Ground-work 
of the Secrets of Nature in the Generation of 
Man; the Instruments of Generation in both Sexes 
having been describ’d; and the Use of those Instru- 
ments, and the Aptness of them to the Uses for 
which Nature intended them, shew’d. I have also 
shew’d what must be done by both Sexes, in order to 
their having a lawful Use of each other: And then 
having shewn when they are fit to enter into a mar- 
ried State, and are capable of performing the Work 
of Generation, I have treated of Virginity, and 
shewn what it is, and wherein it consists, as also how 
it may be known; and the several Ways of its being 
lost.

38 Aristotle's Master-Piece.
lost: But still all these are but the Procemiums of Ge- 
neration-work, or the Begetting or procreation of 
Children. We must therefore in this Second Part 
proceed on, and shew what Conception is, and the 
Signs and Tokens thereof, and what are the Pre-re- 
quisites thereunto: For when once a Woman has con- 
ceived, the Work or Generation is begun, and Time, 
with Nature’s Help, will perfect the Work; and what 
at first is but Conception, will issue in a perfect Birth. 
Now in Conception, that which is first to be re- 
garded, and without which it cannot be, is the Seed 
of the Man, that being the active Principle, or effi- 
cient Cause of the Fœtus, the Matter of which is ar- 
terial Blood, and animal Spirits, which are elabora- 
ted into Seed in the Testicles, and from thence by 
proper Vessels convey’d into the Yard; from whence 
in the Act of Copulation, it is injected or emitted in- 
to the Womb. The next Thing is the passive Prin- 
ciple of the Fœtus (for there must be both in order to 
Conception) and that is an Ovum, or Egg, impreg- 
nated by the Man’s Seed, and endu’d with a plastick 
or vegetative Virtue: And upon the Ovum, being 
thus impregnated by the Man’s Seed, or being con- 
vey’d to it, the Womb closes up, that no Air may 
enter therein, but that the impregnated Ovum may 
swell into a Fœtus. This is that which is truly and 
properly Conception. But having promis’d to speak 
of the Pre-requisites thereunto, I shall make that the 
Subject of the next Section. 
§ 2. Of the Pre-requisites of Conception. 
I Have shew’d in the former Section, that there are 
two Things to be regarded chiefly in Conception, 
to wit the active and passive Principle. This in 
Part shews, that Difference of Sexes is a Pre requi- 
site to Conception. So Nature has ordain’d, there 
must be a proper Vehicle for the active Principle to 
be injected there into, and there must also be a passive 
Principle to be impregnated thereby: Therefore, as 
the

Aristotle's Master-Piece. 39
the Man has no passive Principle to be impregnated, 
so the Woman has no active Principle to impregnate. 
And therefore without different Sexes, there can be 
no Conception. 
But this is not all; for it is not enough that there 
be different Sexes, but these different Sexes must; 
unite, and there must be Coition, in order to Con- 
ception; And it is Coition, or the mutual Embraces 
of both Sexes, which Nature hath made so desirable 
to each other; which when authoriz'd in the Way that 
Heaven has ordained, there is no need of Ravishing; 
for the Fair Bride will quickly meet her Bridegroom 
with equal Vigour. But since in that there may be 
Over-doing, and such Errors committed, through 
their giving Way to the impetuosity of their Desires, 
as may be prejudicial to Conception, it will not be 
amiss to give some Directions to make this Operation 
the more effectual. 
§. 3. A Word of Advice to both Sexes: or, Directions 
respecting the Act of Coition, or carnal Copulation. 
THo' there are some that desire not to have Chil- 
dren, and yet are very fond of nocturnal Embra- 
ces, to whom these Directions will be no ways ac- 
ceptable, because it may probably produce those Ef- 
fects which they had rather be without; yet I doubt 
not, but that the Generality of both Sexes, when in 
a married State, have such a Desire to produce the 
fair Images of themselves, that nothing can be more 
welcome to them, than those Directions that may 
make their mutual Embraces most effectual to that 
End: And therefore let none think it strange that we 
pretend to give Directions for the performing of that 
which Nature it self teacheth all to perform; since 
it’s no Solecism for Art to be a Hand-maid to Na- 
ture, and to assist her in her noblest Operations. 
Neither is it the bare Performing of that Act which 
we here direct to, but the so performing it, as to 
make it conducive unto the Work of Generation;
And

40 Aristotle's Master-Piece. 
And since this Action is the Foundation of Genera- 
tion, and without which it cannot be, some Care 
ought to be taken, and, consequently some Advice 
given, how to perform it well; and therein I am sure 
the Proverb is on our Side, which tells us, That 
what is once well done, is twice done. But yet what 
we shall advance on this nice Subject, shall be offered 
with that Caution, as not to give Offense to the 
chastest Ear, nor put the fair Sex to the Trouble of
Blushing. What I shall offer, will consist of two 
Parts: First, Something previous to it: And, Second-
ly, Something consequential of it. 
For the first, When married Persons design to fol- 
low the Propensions of Nature for the Production of 
the fair Images of themselves, let every Thing that 
looks like Care and Business be banished from their 
Thoughts; for all such Things are Enemies to Venus; 
and let their animal and vital Spirits be powerfully 
exhilarated by some brisk and generous Restoratives; 
and let ’em, to invigorate their Fancies, survey the 
lovely Beauties of each other, and bear the bright 
Idea’s of them in their Minds; and if it happen, that 
instead of Beauty, there is any Thing that looks 
like Imperfection or Deformity, (for Nature is not 
alike bountiful to all) let them be cover'd over with 
a Vail of Darkness, and buried in Oblivion. And 
since the utmost Intention of Desire is requir’d in 
this Act, it may not be amiss for the Bridegroom, for 
the more eager height’ning of his Joy, to delineate 
the Scene of their approaching Happiness to his fair 
languishing Bride, in some such amorous Rapture as 
this: 
Now my fair Bride, now will I storm the Mint 
Of Love and Joy, and rifle all that’s in’t: 
Now my infranchis’d Hand on every side, 
Shall o'er thy naked polish'd Iv’ry slide: 
Freely shall now my longing Eyes behind 
Thy bared Snow, and thy unbraided Gold. 
No Curtains now, tho’ of transparent Dawn. 
Shall be before thy Virgin-Treasure drawn: 
I will

Aristotle's Master-Piece. 41
I will enjoy thee now, my Fairest; Come, 
And fly with me to Love’s Elizium. 
My Rudder with thy hold Hand, like a try'd 
And skilful Pilot, thou shalt steer; and guide 
My Bark in Love's dark Channel where it shall 
Dance, as the bounding Waves do rise and fall; 
Whilst my tall Pinnace in the Cyprian Strait, 
Rides safe at Anchor, and unlades the Fraight. 
Having by these, and other amorous Acts, (which 
Love can better dictate than my Pen) wound up your 
Fancies to the highest Ardor and Desire, 
Perform those Rites Nature and have requires, 
'Till you have quench'd each others am'rous Fires. 
And now for the second Thing propos’d: When 
the Act of Coition is over, and the Bridegroom has 
done what Nature prompted him to, he ought to 
take heed of withdrawing too suddenly out of the 
Field of Love, left he should, by so doing, make 
way for Cold to strike into the Womb, which might 
be of a dangerous Consequence: But when he has gi- 
ven Time for the Matrix to close up, which it natu- 
rally does soon after it has received the active Prin- 
ciple, in order to make a Conception; he may safely 
withdraw and have the Bride unto her soft Repose, 
which ought to be with all the Calmness that the si- 
lent Night, and a Mind free from all disturbing Care, 
can give; betaking her self to Rest upon the right Side, 
and not removing without great Occasion, till she has 
taken her first Sleep. She also ought to have a Care 
of Sneezing and, if possible, to avoid both that and 
Coughing, or any other Thing that causes a too vio- 
lent Motion of the Body. Neither should they too 
often reiterate those amorous Engagements till the 
Conception be confirm’d: And even then the Bride- 
groom should remember, that ’tis a Market that lasts 
all the Year, and so be careful that he does not spend 
his Stock too lavishly: Nor will his Wife like him 
at all the worse for’t; for generally Women rather 
chuse to have a Thing done well, then have it often:
And 


42 Aristotle's Master-Piece. 
And in this Case, to do it well and often too is in- 
consistent. But so much shall suffice for this. 
§. 4. How a Woman may know whether she has conceived. 
AFter the Means made use of, in order to Con- 
ception, according to the Directions before gi- 
ven, there is Reason to expect that Conception should 
follow: But because the Success of all our Actions de- 
pends upon the Divine Blessing, and that Things do 
not always succeed according to our Desires, there- 
fore Conception does not always follow upon Coi- 
tion: For which Reason it is that many Women, 
especially those that are but newly married, know not 
whether they have conceived or not, after Coition; 
which if they were assured of, they might and wou’d 
avoid several Inconveniencies which they now run up- 
on through Ignorance thereof. For, when after Con- 
ception a Woman finds an Alteration in her self, and 
yet knows not from whence it arises, she is apt to run 
to a Doctor, and enquire of him what the Matter is, 
who, not knowing that she is with Child, gives her 
perhaps a strong cathartical Portion, which certainly 
destroys the Conception. There are others, that out 
of a foolish bashful Coyness, tho’ they do know 
they have conceived, yet will not confess it, that 
they may be instructed how to order themselves 
accordingly: Those that are so coy, may in time learn 
to be wiser. And, for the sake of those that are igno- 
rant, I shall set down the Signs of Conception, that 
Women may thereby know, whether they have con- 
ceived or no. 
If a Woman have conceived, the Vein under the 
Eye will be swelled; that is, under the lower Eye- 
Lid, the Vein in the Eyes appearing clearly, and the 
Eye something discoloured: If the Woman have not 
her Terms upon her, nor hath watched the Night 
before, this is a certain Sign she has conceived; and 
this appers most plainly just upon the Conception, 
and holds for the first two Months. 
Again,


Aristotle's Master-Piece. 43
Again, Stop the Urine of the Woman close in a Glass 
three Days, and then strain it through a fine Linnen- 
cloth; if you find small living Creatures in it, she is 
most assuredly conceived with Child: For the Urine, 
which was before Part of her own Substance, will be 
generative as well as its Mistress. 
Also a Coldness and Chillness of the outward Parts 
after Copulation, shews a Woman to have conceived; 
the Heat being retired to make the Conception. And 
then the Veins of the Breast are more clearly seen 
than they were wont to be. The Tops of the Nip- 
ples look redder than formerly; the Body is weak- 
ened, and the Face discoloured; the Belly waxeth ve- 
ry fat, because the Womb closet it self together to 
nourish and cherish the Seed. If she drinks cold Wa- 
ter, a Coldness is felt in the Breasts; she has also Loss 
of Appetite, sour Belching, and exceeding Weakness 
of Stomach: The Breasts begin to swell, and wax 
hard, not without Pain or Soreness; wringing or 
grinding Pains, like the Cramp, happen in the Bel- 
ly above the Navel: Also divers Appetites and Long- 
ings are engender'd. The Veins of the Eyes are also 
clearly seen, and the Eyes seem something discolou- 
red as a Looking glass will shew. The Excrements 
of the Guts are voided painfully, because the Womb 
swelling, thrusteth the right Gut together. Like- 
wise, let her take a green Nettle, and put it into her 
Urine, cover it close, and let it remain all Night; if 
she be with Child, it will be full of red Spots on the 
Morrow; if she he not, it will be blackish. 
By these Marks some whereof seldom fail, a Wo- 
man may know whether she have conceived or not; 
and so order her self accordingly. For, 
When Women once with Child conceived are, 
They of themselves should take a special Care. 
§. 5. How to know whether a Woman be conceived of a 
Male or Female Child. 
IN this Section I shall endeavour to gratify the Cu- 
riosity of many Persons, who not being contented 
to

44 Aristotle's Master-Piece. 
to know that they have conceived, are very desirous 
to know whether they are conceived of a Male or Fe- 
male Child: Therefore, for the Satisfaction of such, 
I shall give you the Signs of a Male Child’s being 
conceived; by the Reverse whereof, you may judge 
of a Female. 
It is then a Sign of a Male Child, when the Woman 
feels it first on the right Side; for Male Children lie 
always on that Side of the Womb: The Woman also, 
when she riseth up from her Chair, doth sooner stay 
her self upon her right Hand, than on her left. Also 
the Belly lies rounder and higher than when it is a 
Female. The Colour of the Woman is not so swar- 
thy, but more clear than when it is a Girl. The 
right Side is likewise more plump and harder than 
the left the right Nipple redder. She likewise breeds 
a Boy easier, and with less Pain, than a Girl, and 
carries her Burthen not so heavily, but is more nim- 
ble and stirring. 
I will only, as to this, add the following Experi- 
ments, which I never knew to fail: If the Circle un- 
der the Woman's Eyes, which is of a wan blue Co- 
lour, be more apparent under the right Eye, and 
that most discoloured, she is with Child of a Boy: 
If the Mark be most apparent in her left Eye, she is 
with Child of a Girl — The other is, Let her drop 
a Drop of her Milk in a Bason of fair Water, if it 
sinks to the Bottom as it drops in, round in a Drop, 
it is a Girl she is with Child of; for, if it be a Boy, 
it will spread and swim a Top: Thus I have often 
tri’d, and it never failed. This is enough to satisfy 
the Curious; for others, let them stay till the Birth 
decide it. 
For, whether Male or Female Child it be, 
You are conceiv’d with, by these Rules you'll see. 
CHAP.


Aristotle's Master-Piece. 45
CHAP. II.
How a Woman shou’d order her self that desires to con- 
ceive; and what she ought to do after Conception. 
§. I. How a Woman should order her self in order to
Conception. 
I Am very well satisfied that many Women desire 
Copulation, not from any Delight or Satisfaction 
they take therein, more than as it is the Means, ap- 
pointed by him that bids us Increase and Multiply, 
for the Obtaining of Children, and the Propagation of 
Mankind: And tho’ several make use of Coition to 
obtain that End, yet we find by Experience, that in 
many it does not succeed, because they order not 
themselves as they ought to do. For tho’ it must be 
granted, that all our Endeavours depend upon the 
Divine Blessing; yet if we are wanting in any Thing 
to our selves, how can we expect that Blessing to 
succeed our Endeavours?  My Business therefore in 
this Section, shall be to shew how Women, that de- 
sire to have Children, shou’d order themselves. 
First then, Women that are desirous to have Chil- 
dren, must, in order thereunto give themselves to 
moderate Exercise: For want of Exercise and Idleness, 
are very great Enemies to the Work of Generation; 
and indeed are Enemies both to Soul and Body. And 
those that shall give themselves the Trouble to ob- 
serve it, will find those City-Dames that live high, 
and do nothing, seldom have Children, or if they 
have, they seldom live: Whereas those poor Women 
that accustom themselves to Labour, have many Chil- 
dren, and those strong and lusty. Nor need we won- 
der at it, if we consider the Benefit that comes by 
a moderate Exercise and Labour; for it opens the 
Pores, quickens the Spirits, stirs up the natural Heat, 
strengthens the Body, Senses and Spirits, comforts the 
Limbs, and helps Nature in all her Exercises, of 
the Procreation of Children is none of the 
least.
A 

46 Aristotle's Master-Piece.
A second Thing to be observed by Women in order 
to Conception, is, that they avoid all manner of Dis- 
content, and the Occasions of it; for Discontent is a 
great Enemy to Conception, and it so dispirits either 
Man or Woman, that it hinders them from putting 
forth their Vigour, which ought to be exerted in the 
Act of Coition: When on the contrary, Content, and 
Satisfaction of Mind dilate the Heart and Arteries, 
whereby the vital Blood and Spirits art freely distributed 
throughout the Body; and thence arise such Affecti- 
ons as please, recreate, and refresh the Nature of Man; 
as Hope, Joy, Love, Gladness and Mirth. Nor does 
it only comfort and strengthen the Body, but also the 
Operations and Imaginations of the Mind; which is 
so much the more necessary, insomuch as the Imagi- 
nation of the Mother works forcibly upon the Con- 
ception of the Child. Women therefore ought to take 
great Care, that their Imagination be pure and clear, 
that their Child may be well formed. 
A third Thing that Women ought to take Care of, 
to further Conception, is to keep the Womb in good 
Order; and to that End, to see that the Menses come 
down as they ought to do: For if they are disco- 
loured, then they are out of Order; but if the Blood 
comes down pure, then the Woman will be very 
prone to conceive with Child, especially if they use 
Copulation in two or three Day, after the monthly 
Terms are stayed. 
A fourth Thing, a Woman that would conceive 
shou’d observe, is, That she use not the Act of Co- 
ition too often: For Satiety gluts the Womb, and 
renders it unfit to do its Office. There are two 
Things demonstrate this; one is, that common 
Whores (who often use Copulation) have never, or 
very rarely any Children; for the Grass seldom grows 
in a Path that is commonly trodden in. The other 
is, That those Women, whose Husbands have been 
long absent, do, after Copulation with them again 
conceive very quickly.
A fifth 

Aristotle's Master-Piece. 47
A fifth Rule is, That they take Care that the Time 
of Copulation be convenient, that there may be no 
Fear of Surprize; for Fear hinders Conception. And 
then it were best also that the Desire of Copulation be 
natural, and not stirr'd up by Provocations: And if it 
be natural, the greater the Woman's Desire of Copu- 
lation is, the more likely she is to conceive. 
I will add no more, but, what some Authors report, 
That a Loadstone carried about the Woman, not only 
causeth Conception, but Concord between Man and 
Wife; which, if it be true, I wou'd have no married 
Woman go without one, both for her own and Hus- 
band's Quiet. 
Let all the Fair that would have Children from 
Their soft Embraces, read what's here laid down: 
Those that to Exercise themselves incline, 
And in their Love to be content design, 
Who have their monthly Terms in order flow, 
And regulate them if they do not so; 
That Love's Embraces moderately use, 
And to enjoy 'em a fit Season chuse;
These may content with what they've done remain, 
And need not fear their Wishes to obtain. 
§. 2. What a Woman ought to observe after Conception. 
AFter a Woman has conceived, or has any Rea- 
son to think so, she ought to be very careful of 
her self, left she should do any Thing that might hin- 
der Nature in her Operation. For in the first two 
Months after Conception, Women are very subject to 
Miscarriage, because then the Ligaments are weak, 
and soon broken. To prevent which, let the Woman 
every Morning drink a Draught of Sage-Ale, and it 
will do her Abundance of Good. But if, notwithstand- 
ing, Signs of Abortion or Miscarriage appear, let her 
lay a Toast dipt in Tent (in case Muskadel cannot be 
gotten) to her Navel; for this is very good; or, let 
her take a little Garden-tansey, and having bruis'd it, 
sprinkle it with Muskadel, and apply it to the Navel, 
and


48 Aristotle's Master-Piece.
and she will find it much better. Also Tansey infu-
sed in Ale, like Sage ale, and a Draught drunk every 
Morning, is most excellent for such Women as are 
subject to Miscarriage. Also take juice of Tansey, 
clarify it, and boil it up into a Syrup with twice its 
Weight in Sugar, and let a Woman take a spoonful or 
two of it in such Cases, and it will be an excellent 
Preservative against Miscarriage. Also, if she can, let 
her be where the Air is temperate, and let her Sleep 
be moderate; let her also avoid Watching and im- 
moderate Exercise, as also disturbing Passions, loud 
Clamours, and filthy Smells; and let her abstain from 
all Things which may provoke either Urine or the 
Courses: And also from all sharp and windy Meats, 
and let a moderate Diet be observed. If the Excre- 
ments of the Guts be retained, lenify the Belly with 
Clysters made of the Decoction of Mallows and Vio- 
lets, with Sugar and common Oil; or make Broth of 
Burrage, Bugloss, Beets, Mallows, and take therein 
a little Manna. But on the contrary, if she be troubled 
with a Looseness of the Belly, let it not be stopped 
without the Judgement or a Physician; for the Matter 
all Uterine Fluxes hath a malignant Quality, and must 
be evacuated and removed, before the Flux be stayed. 
CHAP. III. 
How the Child lieth, and how it groweth up in the 
Womb of the Mother after Conception. 
HAving shew’d how a Woman ought to order her 
self after Conception, it will now be necessary 
to shew how the Fœtus is produced thereby; And 
then how the Embrio, when formed, lies in the Womb 
of its Mother. 
§, I. How the Child is form'd in the Womb after Con-
ception.  
AS to the Formation of the Child, it is to be no- 
ted, That, after the Act of Coition, the Seed 
lies

Aristotle's Master-Piece. 49
lies warm in the Womb for six Days, without any vi- 
sible Alteration, only the Womb closes up itself to pre- 
vent its issuing forth again, and for the securing it 
from any Cold; and all this Time it looks like Butter, 
or coagulated Milk: And it wou’d be very necessary 
for her who has Reason to believe she has conceived, 
to forbear the Embraces of her Husband all that 
time, lest the Conception shou’d' be spoil’d; but in 
three Days after, it is alter’d from the Quality of 
thick Milk or Butter, and it becomes Blood, or at 
least resembles it in Colour, Nature having now begun 
to work upon it. In the next six Days following, that 
Blood begins to be united into one Body, and to 
grow hard, and becomes now to be of a little Quantity, 
and to appear a round Lump; And, as at the first Crea- 
tion the Earth was void, and without Form; so in 
this creating Work of Divine Power in the Womb, 
this shapeless Embrio lies like the first Mass. But in 
two Days after, the principal Members are form’d by 
the plastick Power of Nature, and these principal 
Members are four in Number, viz. The Heart, the 
Brain, the Liver, and the Testicles or Stones, Three 
Days after, the other Members are form’d, and are 
distinguish'd from the Shoulders, by the forming Fa- 
culty to the Knees; and the Heart, Liver, and Stones, 
with their Appurtenances, do grow bigger and bigger. 
Four Days after that, the several Members of the 
whole Body do appear; and as Nature requires, they 
conjunctly and separately do receive their Per- 
fections. And so in the appointed Time, the whole 
Creation hath that Essence which it ought to have 
to the Perfection of it, receiving from God a living 
Soul, there-with putting into his Nostrils the Breath 
of Life. Thus have I shewed the whole Operation 
of Nature in the Formation of the Child in the 
Womb, according to the Energy given it by the Di- 
vine Creator, Maker and Upholder of all Things, 
both in Heaven and Earth. 
By some other more briefly, but to the same Pur- 
pose, the Forming of the Child in the Womb of its
C Mother, 


50 Aristotle's Master-Piece.
Mother, is thus described Three Days in the Milk, 
thrice three in Blood, twelve Days form the Flesh, 
and eighteen the Members, and forty Days after- 
wards the Child is inspired with Life, being endued 
with an immortal living Soul. 
Thus purest Blood to Seed's first turn'd, and then 
Nature converts it into Blood again: 
Of which a formless Mass soon after's made, 
Such Pow'r by Nature is therein convey'd;
And by degrees it into Form does grow, 
And all its Parts distinguish'd are, that so 
It may t' a living Soul united be, 
And lay a Claim to Immortality. 
Whilst mean time the anxious Mother's Cares 
Increase, as does the Burden which she bears: 
For as it grows, it wants a larger Room, 
And is uneasy in the too strait Womb: 
At last, to quit its dark Recess, it ventures, 
And into an unknown light World it enters. 
§. 2. Of the Manner and Form of the Child's lying in 
the Womb, from the Conception to the Birth. 
I Come now to shew in what Manner the Child lies 
in the Womb of its Mother, whilst it is confin'd in 
those dark Recesses; and omitting what many say of 
this Matter, I shall only give you the Testimony of 
two or three of the most Learned, and then present a 
Figure resembling what I my self have seen. 
The learned Hippocrates in his Treatise De Natura 
Pueri, affirms, That the Child, as he is placed in 
the Womb, hath his Hands upon his Knees, and his 
Head bent down towards his Feet; so that he lies 
round together, his Hands upon both his Knees, and 
his Face between them; so that each Eye toucheth 
each Thumb, and his Nose betwixt his Knees: And 
of the same Opinion, in this Matter, was Bartholinus 
the Younger. Columbus is of Opinion, that the Fi-
gure of the Child in the Womb is round, the right 
Arm bowed, the Fingers thereof under the Ear, and 
above

Aristotle's Master-Piece. 51
above the Neck, the Head bowed down, so that the 
Chin toucheth the Breast, the left Arm bowed above 
both Breast and Face, and propped up by the Bend- 
ing of the right Elbow; the Legs are lifted upwards, 
the Right of which is so lifted up, that the Thigh 
toucheth the Belly, the Knees the Navel, the Heel 
toucheth the left Buttock, and the Foot is turn’d 
back, and covereth the Secrets; the left Thigh touch- 
eth the Belly, and the Leg lifted up to the Breast, 
the Back lying outwards. 
Thus the Reader may see how Authors differ here- 
in; But this ought to be noted, That the different 
Positions in which the Child have been seen, have given 
Occasion to the different Opinions of Authors: For 
when a Woman is young with Child, the Embryo is 
always found of a round Figure, a little oblong, ha- 
ving the Spine moderately turned inwards, the Thighs 
folded, and a little raised, to which the Legs are 
joined, that the Heels touch the Buttocks, the Arms 
bending, and the Hands placed upon the Knees, to- 
wards which the Head is inclining forwards, so that 
the Chin toucheth the Breast; the Spine of his Back 
is at that time plac'd towards the Mother’s, the Head 
uppermost, the Face forwards, and the Feet down- 
wards; and proportionable to its Growth, it extends 
its Members by little and little, which were exactly 
formed in the first Months. In this Posture it usu- 
ally keeps till the seventh or eighth Month, and then 
by a natural Propensity, and Disposition of the upper 
Parts of the Body, the Head is turned downwards to- 
wards the inward Orifice of the Womb, tumbling as 
it were over its Head; so that then the Feet are up- 
permost, and the Face towards the Mother’s great 
Gut. And this Turning of the Infant in this manner 
with its Head downwards, towards the latter End of 
a Woman’s Reckoning, is so order’d of Nature, that 
it may be the better disposed for the Birth. The 
Knowledge of these Things being so essential to the 
Practice of a Midwife, I could not omit them. I 
I shall now conclude what I have to say farther as to 
C2 this 
now


52 Aristotle's Master-Piece.
this, with the Figure of a Child prepared for the 
Birth, resembling what I my self have seen, taken out 
of the learned Spigelius.
CHAP. IV. 
Of the Obstructions of Conception; with the Cause and 
Cure of Barrenness, and the Signs of Insufficiency, 
both in Men and Women.
WE have already enquired into many Secrets be- 
longing to the Generation of Man; and have 
treated largely about Conception, which is one of the 
chief Mysteries of Nature. But before we can pro- 
ceed any further, it is highly necessary that I treat of 
the Obstructions of Conception; which naturally leads 
me to treat of Barrenness, which is the grand Ob- 
struction of Conception: And herein, for the Sake of 
all those that desire Children, I shall shew how it is 
caus’d, and then how it may be cur’d. 
§. I. Of Barrenness, with the Cause of it. 
SEeing all will grant, that the Having of Children is 
a Blessing, it will easily be granted that Barren- 
ness is a Curse. And since it is manifest that it daily 
occasions Discontent betwixt Man and Wife, and eve- 
ry Woman looks upon it as a Reproach to be barren, 
it will need no Apology to enquire into the Cause of it. 
In some Countries, before Women were admitted to 
the Marriage-Bed, they were first searched by the 
Midwife; and those only which she allowed of as 
fruitful, were permitted to marry. It must needs 
therefore be a grateful Piece of Service to the fair 
Sex, to shew them how to turn the stony Ground 
into a fruitful Soil, that, instead of being reproach’d 
with a barren Womb, they may become the joyful 
Mother of many Children. 
Barrenness is a natural or accidental Defect which 
hinders Conception; for that which hinders Concep- 
tion causeth Barrenness. Now there may be several 
Causes

Aristotle's Master-Piece. 53 
Causes why Conception may be hindered; as over-much 
Heat or Cold drying up the Seed, and making it to cor- 
rupt; this extinguishing the Life of the Seed, and that, 
making it waterish, and unfit for Generation. It may 
be caused also by the not Flowing, or by Over-flowing 
of the Courses, and by Swellings, Ulcers, or Inflamma- 
tions of the Womb, or by an Excrescence of Flesh grow- 
ing about the Mouth of the Matrix, whereby the Seed 
is hindered from being injected into the Womb; and 
Want of Love in the Persons copulating, may also 
hinder Conception, as is apparent from those Women 
that are deflowered against their Will; no Concepti- 
ons following any forc’d Copulation. 
And here let me caution Parents against one Thing, 
that often causes Barrenness, which might be easily 
prevented; and that is, against letting of Virgins 
blood in the Arm before their Courses come down: 
These come down in Virgins usually in the 14th Year 
of their Age, seldom before the 13th, but never be- 
fore the 12th. Now because usually all young Vir- 
gins are out of Order before they first break down, 
the Mother goes with her to the Doctor, who find- 
ing the Fullness of Blood is the Occasion of her Illness, 
orders her to be let Blood in the Arm; upon which 
she becomes well for a time, the superfluous Blood 
being taken away; and this Remedy, which is worse 
than the Disease, being repeated four or five times, 
the Blood comes not down at all to the Womb as it 
doth in other Women, but the Womb dries up, and 
is for ever barren: Whereas had she been let Blood 
in the Foot, it would have brought the Blood down- 
wards and so have provok’d the Terms, and have 
prevented that Mischief. 
Another Cause of Barrenness is, for Want of a con- 
venient moderating Quality, which the Woman ought 
to have with the Man; as, if he be hot, she must be 
cold; if he be dry, she must be moist: But if they be 
both dry, or both moist of Constitution, they cannot 
propagate; though in this Case, neither of them may 
be barren, singly considered: for he or she, though
C3 now 

54 Aristotle's Master-Piece. 
now as barren as the barren Fig-tree, yet being joyned 
with an apt Constitution, may become as fruitful as 
the Vine. 
Another Cause of Barrenness may be the Difuse of 
Copulation: For some there are of that frigid Consti- 
tution, that they either use not the Means at all, or 
else perform it with so much Languor and Coldness, 
that it is not likely it should prove efficacious: Whereas, 
as I have already said, the Act of Coition Should be 
performed with the greatest Ardour and Intenseness of 
Desire imaginable, or else they may as well let it alone; 
for as good never a whit, as never the better: But 
since Nature teaches to do what they do in this kind 
vigorously, this frigid Disposition is the Effect of a 
cold distemper, and must be cured by such Things as 
heat and nourish: And therefore such ought to eat and 
drink of the best, since the Latin Proverb tells us, 
Sine Cerere & Libero friget Venus; 
Without good Drink, and feeding high, 
Desire to Venus soon will die. 
Such therefore ought to feed upon Cock-stones and 
Lamb-stones, Sparrows, Partridges, Quails, and Phea- 
sants Eggs: For ’tis an infallible Aphorism in Phy- 
sick, that whatsoever any Creature is extreamly ad- 
dicted to, they operate to the same End by their 
mumial Virtue in the Man that eats them: There- 
fore Partridges, Quails, and Sparrows, &c. being ex- 
tremely addicted to Venery, they work the same 
Effects in those who eat them. And this likewise is wor- 
thy to be noted, That in what Part of the Body the 
Faculty that you would strengthen lies, take the same 
Part of another Creature, in whom that Faculty is 
strong, as a Medicine: As for instance, the Virtus pro- 
creativa lies in the Testicles, therefore Cock-stones, 
&c. are medicinal in this Distemper. Let such Persons 
also eat such Food as is very nourishing, as Parsnips, 
Alisanders, Skirrets, and Pine nuts; and let them 
take a Dram of Dyasatyrion in an Electuary every 
morning. The Stones of a Fox, dried to Powder, and a 
Dram


Aristotle's Master-Piece. 55
Dram taken every Morning in Tent, is also very good 
in this case. And so also is a Dram of Satyrion-Roots, 
taken in like manner. 
§. 2. Of the Signs of Insufficiency in Men, and Barren- 
ness in Women. 
AFter married People have lived long together 
and both seem likely, and yet neither of them 
have had Children, there often arises Discontent be- 
tween them; and both are troubled because they know 
not on which Side the Fault lies: And though Authors 
have lest several Ways to know whether the Man or 
the Woman be defective, yet because I cannot confide 
in their Judgements, I shall pass them by in Silence, 
and rather lay down a few Rules that may be depended 
upon, than many that are uncertain. But I must first 
premise, that Women are subject to so many Infirmi- 
ties more than Men, that the Cause of Barrenness is 
oftener on their Side than the Man’s: For if the Man 
has the Instrument of Generation perfect, being in 
Health, and keeping a regular and temperate Diet 
and Exercise, I know no accidental Cause of Barrenness 
in him: Whereas the chief Cause of Barrenness in a wo- 
man lies in her womb, and the Infirmities incident there- 
unto; some of which are the Stopping of the Menstrua, 
or their Overflowing; as also the Flux of the womb, 
with the Falling out thereof; and the Inflammation, 
Windiness, Heat, and Dryness thereof; for each of 
which we shall prescribe proper cures. But to be a 
little more particular. 
If a Man or woman (in whom the Instruments of 
Generation appear no ways defective) would know 
whether the cause of Barrenness be in themselves, or 
their Bed-fellows, let them take a handfull of Barley, 
or any other Corn that will grow quickly, and steep 
half of it in the Urine of the Man, and the other half 
in the Urine of the Woman the Space of Four and 
twenty Hours; then take it out and set it, the Man’s 
by itself, and the Woman’s by itself, in a Flower-pot, 
C4 or 

56 Aristotle's Master-Piece.
or something else, where you may keep them dry; 
then water the Man's every Morning with his own Urine, 
and the Woman’s with hers; and that which grows first, 
is the most fruitful; and that which grows not at all, 
denotes the Person to be naturally barren. Nor let any 
despise this Trial; for seeing Physicians will by Urine un- 
dertake to tell a Person his or her Diseases; Why should 
not Urine also shew whether a Person be fruitful, or not? 
But if in a Man the Instrument of Generation is not per- 
fect, it will be obvious to the Sight; and if the Yard 
be so feeble that it will not admit of Erection, it can ne- 
ver convey the Seed into the Womb, nor can their be in 
such a Case any Conception. But this is so plain and so 
easily discern’d, that it needs must be obvious to
both Parties; and that Man that finds himself debilitated, 
ought not to marry; or if he does, he must be contented 
if he finds his Wife seeking for that Satisfaction abroad, 
which he is incapable of giving at home. ’Tis true, for a 
Woman so to supply her Husband’s Defects, is contrary 
both to Honour and Virtue; but where a Woman does 
break these Bounds, on such Occasions, the Fault will 
lye in a great measure at the Husband’s Door, though the 
Wife cannot be held Innocent. 
The Case cannot be so bad with a Woman, though she 
be barren, but that her Husband may make use of her, 
unless she be impenetrable; which (though it sometime 
does, yet) but very rarely happens; and therefore in this 
Respect the Man is more inexcusable, if he transgress. 
Besides what I have already mentioned, Signs of Bar- 
renness, in Women are: If she be of an over-hot Consti- 
tution, of a dry body, subject to Anger, hath black 
Hair, a quick Pulse, her Purgations flow but little, and 
that with Pain, and yet has a violent Desire to Coition. But 
if she be of a cold Constitution, then are the Signs con- 
trary to those recited, if Barrenness be caused through 
an evil Quality in the Womb, it may be known by making 
a Suffumigation of red Storax, Myrrh, Cassia-Wood,Nut- 
meg, Cinnamon, and letting her receive the Fume of it 
into her Womb, covering her very close: And if the O-
dour 

Aristotle's Master-Piece. 57
dour so received, passeth through the Body up into the 
Mouth and Nostrils, of her self she is fruitful: But if she 
feels not the Fume in her Mouth and Nose, it denotes 
Barrenness one of these ways, viz. That the Seed is ei- 
ther through Cold extinguished, or through Heat dissi- 
pated. And if a Woman be suspected to be unfruitful, cast 
natural Brimstone, such as is digged out of the Mine in- 
to her Urine, and if Worms breed therein, she is fruitful. 
But this shall suffice to be said of the Causes and Signs of 
Barrenness, it is now high time to proceed to the Cure. 
§. 3. Of the Cure of Barrenness. 
IN the Cure of Barrenness, Respect must be had to the 
Cause, for the Cause must be first removed, and 
then the Woman strengthened, and the Spirits of the 
Seed enlivened by corroborating Applications. 
If Barrenness proceeds from over-much Heat, let her 
use inwardly Succory, Endive, Violets, Water-lilies, Sor- 
rel, and Lettuce, with Syrups and Conserves made thereof 
thus: 
Take Conserve of Burrage, Violets, Succory, Water lil- 
ies, of each one Ounce: half an Ounce of Conserve of Roses; 
Diamargariton frigid. Dia-trion Santalon, of each half a 
Dram; with Syrup of Violets, or Juice of Citron, make 
an Electuary. 
Let her also take of Endive, Water lilies, Burrage-flow- 
ers, of each a Handful; Rhubarb, Mirobalans, of each 3 
Drams; with Water make a Decoction; add to the Strain- 
ing the Syrup laxative of Violets, 1 Ounce; Syrup of 
Cassia, half an Ounce; Manna, 3 Drams; make all into a 
Potion. Take of the Syrup of Mugwort 1 Ounce; Syrup of 
Maiden-hair, 2 Ounces; Water of Succory, Burrage, Fen- 
nel, of each 3 Ounces; Pulv. Elect. Trionsant. made all up 
into a Julep. Apply to the Reins and Privities Fomentations 
of the Juice of Lettuce Violets, Roses, Mallows, Vine leaves, 
and Night-shade; let her also anoint her Secret Parts with 
the cooling Ointment of Galls. Baths are good for her to sit 
in. Let the Air be clear, her Garments thin, her Food Let-
C5 tuce,

58 Aristotle's Master-Piece. 
tuce, Endive, Succory, and Barley; but let her have no 
hot Meats, nor strong Wine, except it be waterish and thin. 
Rest is good for her, both in Body and Mind: She must use 
but little Copulation, but may sleep as much as she will. 
If Barrenness be occasioned by the Predominancy of 
Cold, extinguishing the Power of the Seed, which may 
be known by her desiring Venery, and receiving no Pleasure 
in the Act of Copulation, even while the Man is spending 
his Seed; her Terms are phlegmatick, thick, and slimy, 
and flowing not rightly: in this Case, let her take 
Syrup of Calamint, Mugwort, Betony, of each an Ounce;
Water of Penny-royal, Feverfew, Hysop, Sage, of each  
two Ounces; and make a Julep. Also let her take every
Morning two Spoonfuls of Cinnamon-water, with one Scruple 
of Mithridate. Also let her take Oyl of Anniseed, one Scru- 
ple and half; Jasmini, Diacalam. both Diamosci, Diaga- 
lang. of each one Dram; Sugar four Ounces, with Water 
of Cinnamon make Lozenges; and take of them a Dram 
and half twice a Day, two Hours before Meals. Let her 
also fasten Cupping-glasses to her Hips and Belly. And let 
her take Storax Calamita, one Ounce; Mastick, Cloves, 
Cinnamon, Nutmeg, Lignum Aloes, Frankincense, of each 
half an Ounce; Musk, ten Grains; Amber grease, half a Scru- 
ple, with Rose-water, make a Confection; divide it into four 
Parts; of one Part make a Pomum odoratum to smell to, 
if She be not hysterical: Of the second make a Mass of 
Pills, and let her take 3 every Night; of the third make a 
Pessary, and put it up; and of the fourth make a Suffu- 
migation for the Womb. 
If Barrenness arises from the Faculties of the Womb 
being weakened, and the Life of the Seed suffocated by o- 
vermuch Humidity flowing on those Parts, let her take of 
Betony, Marjoram, Mugwort, Penny-royal, Balm, of each 
one Handful; Root of Asarum, Fennel, Elecampane, of each 
two Drams; Aniseed, Cumminseed, of each a Dram; with 
Sugar and Water, a sufficient Quantity, of which make a 
Syrup, and take three Ounces every other Morning. Then 
purge with these Pills following, Take of Pil., Fœtid. 2 
Scruples; Diagridion, 2 Grains, Specier, de Castore one Scru- 
ple;

Aristotle's Master-Piece. 59
ple; make them up into 6 Pills with Syrup of Mugwort. 
Also take Spec. Diagemmæ, Diamosci, Diambræ, of each one 
Dram; Cinnamon, one Dram and half; Mace, Cloves,  
Nutmeg, of each half a Dram; Sugar six Ounces: With 
Water of Feverfew make Lozenges, to be taken every Morn- 
ing. Likewise let her take of the Decoction of Sarsaparilla 
and Virga Aurea, with a good Quantity of Sage, which is 
an Herb of that Virtue, that Cornelius agrippa honoured it 
with the Title of Sacra Herba, a holy Herb; and Dodo- 
næus in his History of Plants, reports, That after a great 
Plague had happened in Ægypt, which had almost depo- 
pulated the Country, the surviving Women were com- 
manded to drink the Juice of Sage, that they might mul- 
tiply the faster. Let her also anoint Genitals with the 
Oyl of Aniseeds and Spikenard. Trochisks to smother the 
Womb, are also very good; To make which, let he
take Mace, Nutmeg, Cinnamon, Storax, Amber, of each one: 
Dram; Cloves, Labdani, of each half a Dram; Turpentine a 
sufficient Quantity. Lastly, Take the Roots of Valerian and
Elecampane, of each 1 Pound; of Gallingal, 2 Ounces; Ori- 
gan, Lavender, Marjoram, Betony, Mugwort, Bay-leaves, 
Calamint, of each 3 Handfuls; with Water make an Insessi- 
on, in which let her sit after she hath had her Courses. But 
to proceed. 
If Barrenness be caused by the Dryness of the Womb 
consuming the Matter of the Seed; let her take every Day
Almond milk, and Goats-milk extracted with Honey. Eat
often of the Root Satyrion condi'ed, and of the Electuary of
Diasatyrion. Let her also take 3 Weather-heads, and boil
them until all the Flesh comes from the Bones; then take
of Melilot, Violets, Cammomile, Mercury, Orchis with the 
Roots, of each a Handful; Fenugreek, Linseed, Valerian- 
roots, of each one Pound: Let all these be decocted in the
aforesaid Broth, and let the Woman sit in the Decoction up 
to the Navel. Also take of Deer's Suet half an Ounce, Cow's 
Marrow, Styracis Liquide, of each a Dram; Oyl of sweet 
Almonds two Ounces; with Silk or Cotton make a Pessary; 
and make Injections only of fresh Butter, and Oyl of Sweet 
Almonds. 
It

60 Aristotle's Master-Piece.
It sometimes happens that Barrenness is caused by Re- 
missness in the Manner of the Act of Coition; and though 
there be no Impediment on either side, yet if both Sexes 
meet not in that Act with equal Vigour, no Conception fol- 
lows; for many times the Man is too quick for the Wo- 
man; or rather the Woman is too slow for the Man, and 
is not prepared to receive the Seed with that Delight 
which she ought, when it is emitted by the Man; and 
those that follow the Opinion of the Ancients, That the 
Woman contributes Seed to the Formation of the Child, 
as well as the Man, are of Opinion that there ought to be 
a Joint Emission both of the Man and Woman at the 
same Instant; which administring to both a very great 
Delight, perfects the Work of Concept on. But if in this 
case the Woman be slack, it will be proper for the Man 
to take the advice given in Chap, Ill. §. 3. where both 
Sexes are shewed how to manage themselves in the Act of 
Coition, that so by stirring up in the Woman a Desire to 
Venery, she may meet his Embraces with the greater Ar- 
dour. But if this should prove ineffectual, let her, before 
the Act of Coition, foment the Privy Parts with the De- 
coction of Betony, Sage, Hyssop, and Calamint, and anoint 
the Mouth and Neck of the Womb with Musk and Civet; 
and the Cause of Barrenness being removed, let the Womb 
be corroborated by the following Applications. 
Take of Bay-berries, Mastick, Nutmeg, Frankincense, Cy- 
press-Nuts, Labdani, Galbani, of each one Dram; Styracis 
liquidæ, two Scruples; Cloves, half a Scruple; Ambergreese, 
two Grains; Musk, six Grains; then with Oyl of Spikenard 
make a Pessary. Also take red Roses, white Frankincense, 
Lapidis Hermatitis, of each half an Ounce; Sangnis Draco- 
nis, fine Bole, Mastick, of each two Drams; Nutmeg, 
Cloves, of each one Dram; Spikenard half a Scruple, and 
with Oyl of Wormwood make a Plaister for the lower Part of 
the Belly. And let her eat often of the Eringo Roots condi- 
tion, & make an lnjection of the Juice of the Roots of Saty- 
rion. And then let her use Copulation soon after the Men- 
ses are ceased, Conception being then most apt to follow;
for then the Womb is thrifty and dry, and arrest both to 
draw


Aristotle's Master-Piece. 61
draw the Seed, and to retain it, by the Roughness of the 
inward Superficies. And let her take great care to avoid 
Excess of all Things, and to lay aside all Passions of the 
Mind, shunning Study and Care as Things that are Ene- 
mies to Conception: For if a Woman conceives under 
such Circumstances, how wise and prudent soever the 
Parents are, the Children at the best will be but foolish, 
because the Animal Faculties of the Parents, viz. the Un- 
derstanding and Judgement (from whence the Children 
derive their Reason) are confused through the Multitude 
of Cares and Cogitations: of which we see divers Exam- 
ples in learned Men, who after great Study and Care, 
having performed their conjugal Rites with their Wives, 
have often begot Children, which have indeed been the 
Fruit of their Bodies, but not the Issue of their Brains. 
But thus much shall suffice for the Chapter of Barrenness. 
Which to both Sexes clearly does relate 
How Nature sometimes does debilitate: 
And likewise shews, how those who love to pry
Into the Cause of Things, may soon espy
On which side Insufficiency does lye:
And 'tis a Maxim 'mong Physicians known, 
The Cure's half wrought, when once the Cause is shown. 
Here the Fair Sex those Remedies may see, 
Which will if barren, make them fruitful be. 
CHAP. V. 
How Child-bearing Women ought to govern themselves 
during the Time of their Pregnancy. 
§. I. Of Air, Diet, Exercise, &c. 
I Have already shewn how a Woman ought to order 
her self, and what she ought to do, presently after 
Conception, in order to prevent Miscarriage; and there- 
fore shall say no more as to that: What I design in this 
Chapter, is to shew how she ought to govern her self dur- 
ing the whole Time of her Pregnancy.
First 

62 Aristotle's Master-Piece. 
First then, Let a Woman that is with Child, (if she 
can) choose a temperate Air, not infected with Fogs, and 
for that Reason not near any marshy Grounds, Rivers, 
Lakes, or Ponds; but this by some cannot be avoided, 
their Habitations falling out to be in such Places: But 
those that can live where they please, ought to avoid such 
Places; and so they should likewise the Going abroad in 
too hot or too cold Weather; as also when the South- 
winds blow hard, for that often proves very hurtful 
to Women with Child; and sometimes causes Abor- 
tion. Nor is the North-wind much less hurtful, or 
less to be avoided, as causing Rheums, Coughs, and 
Catarrhs, which opening the Body, often cause Miscarriage. 
Secondly, She ought also to be very cautious in the 
Matter of her Diet, choosing only these Meats that create 
wholesome Nourishment, and such as are moderately dry: 
and let her take care to prevent and avoid immoderate 
Fasting, for that will weaken the Infant, and render it of 
a sickly Constitution, and sometimes causes Abortion. 
And as all Excesses are to be avoided, so she must take 
care not only of avoiding immoderate Fasting, but immo- 
derate Eating too, which will not be only apt to stuff up 
the Child, but to swell it up to that Degree, that it will 
endanger the Life both of it self and the Mother in its 
Birth. Let it suffice then in general, that she avoid all 
Meats that are either too hot, or too cold and moist; 
such as Sallads, Spices, and hot Meats, which often cause 
the Child to be born before its Time, and sometimes 
without Nails, which foreshews a short Life: And there- 
fore in this case the most wholesome Meats are Pidgeons, 
Partridges, Pheasants, Larks, Veal, Mutton, or any Meat 
that yields a good Juice, and contributes kindly Nourish- 
ment; as also such Fruits as are sweet, and of easy Digesti- 
on, as Cherries, Pears, Damsons, and the like: But let her 
avoid, as pernicious, all such things as create and cause Wind. 
Care also ought to be taken with respect to her Exer- 
cise, which ought to be moderate: For violent Motion, 
either in walking or working, is hurtful and disturbing 
to the Womb; especially riding upon the Stones in a 
Coach, or any other uneven Place; and, in like manner,
should

Aristotle's Master-Piece. 63
should all extraordinary Sounds and Noise be avoided, 
especially the Ringing of Bells and the Discharging of 
great Guns; Neither ought she to give way to either im- 
moderate Laughing or Weeping, or to Anger, or any o- 
ther Passion, for that may be prejudicial to her. 
§. 2. Further Rules for Women to observe during their 
Pregnancy. 
THough the Act of Coition is that without which Con- 
ception cannot be, yet the immoderate Use of it
hinders the chief End for which it was designed: And 
therefore in the first four Months after Conception, she 
ought not to lie with her husband, or at least sparingly, 
lest by shaking of the Womb in that Action, the Courses 
should again be forced down. In the sixth and eighth 
Month she ought also to abstain; but in the fifth, seventh, 
and ninth, it may be freely permitted by reason it o- 
pens the Passages, and facilitates the Birth; to contribute 
the better towards which the Woman should be careful 
to keep her Body soluble, Syrups and other opening things 
being very helpful to Nature in those Operations. And 
among other Things, let her be sure, before she grow too 
big, to lay aside her Busk, and give her self more Free- 
dom, not lacing too close, least the Child be thereby hin- 
dered from coming to its full Growth. 
To prevent any Disorders that may happen to her 
Breasts by too much Blood, which will cause curdled 
Milk, let her wear a small Necklace of Gold about her 
Neck, or rather a small Ingot of Steel between her Breasts, 
fomenting them a Quarter of an Hour every Morning 
with Water distilled from Ground-Ivy, Periwinkle, and 
Sage, being Blood-warm. 
When her Belly is swelling and the Motion is great, 
which will be about the Fourth Month, she may swathe 
it with a Swathe-band, anointed with Pomatum, or any 
other Thing of that Kind, to keep it smooth and free 
from Wrinkles; for which End it will be best to take 
of the Caul of a Kid, and of a Sow, of each three Ounces;
Capon-Grease and Goose-Grease, of each 1 Ounce and a 
half;


64 Aristotle's Master-Piece. 
half; and having melted them all together, put thereto 
a Quarter of a Pint of Water; after which strain them 
through a Linnen cloth into fair Water, casting it to and 
fro therein, till it be white; at which time add to it of 
of the Marrow of a Red Deer, one Ounce, and lay it in red 
Rose Water twelve Hours: After the Expiration of which, 
you may use it, anointing the Swathe and Belly as afore- 
said. 
But if those Ingredients are not easily to be had, you 
may make use of the following Liniment, which will 
do almost as well as the other: Take of Mutton-suet, 
(that which grows about the Kidneys is best) and of Dog’s 
grease, of each two Ounces, Whale-Oyl, 1 Ounce, and Oyl of 
Sweet Almonds, the same Quantity: wash them well, after 
they are melted together in the Water of Germander, or 
new White-wine; anoint the Belly, and Swathe therewith. 
Those that care not to anoint their Bellies, may make use 
of the following Bath, or Decoction: Take of all the 
Sorts of Mallows, and of Motherwort, each 2 Handfuls; 
white Lilly Roots, 3 Ounces; Meliot and Cammomile, 
of each 2 Handfuls; Lime-seed, Quince-seed, and 
Fenugreek seed, 3 Ounces; boil them well in Spring- 
water, and bathe therewith. If the Woman after her 
Quickening finds but little Motion of the Infant in her 
Womb, let her make a Quilt in the manner follow- 
ing, and bind it upon the Navel, and it will much 
strengthen and comfort the Infant. Take the Powder of Ro- 
ses, red Corral, and Gillyflowers, of each two Ounces, 
Mastick, a Dram, Angelica-seeds, two Drams; Ambergrease, 
two Grains, and Musk one Grain; all which being well 
beaten, put them into a Linnen-bag, spread them abroad, and 
quilt it, that they may be in every Part of it, placing it 
upon the Navel, and it will have the desired Effect. These 
Things are sufficient to observe during the Time of their 
Pregnancy that so neither Child nor Mother may mis- 
carry, but be brought to the Birth in the appointed Time. 
It remains now, that when the appointed Time is come, 
the good Woman that is to be delivered, and the Midwife 
that is to deliver her, be instructed in their Duties; but 
that shall be the Business of the next Chapter.
Di-

Aristotle's Master-Piece. 65
CHAP. VI. 
Directions for Midwives how to assist Women in the Time 
of their Labour; and how Child bearing Women should be 
ordered in the Time of their Lying-in. 
§. I. How a Midwife ought to be qualified.
THE Office of a Midwife is not to be undertaken by 
any without due Consideration first, whether they 
are sufficiently qualified for it; or else they make them 
selves guilty of the Death of all those that shall miscarry 
under their Hands for want of Ability to perform their 
Office: And however they may escape with Impunity be- 
fore Men, they will assuredly be called to account for it 
before an higher Tribunal. And therefore they that take 
upon them the Office of a Midwife, should take care to fit 
themselves for that Employment with the Knowledge of 
those Things that are necessary, for the faithful Discharge 
thereof. And that I may contribute what I can thereto, 
is one principal End of this Book. In order to which, I 
shall first briefly shew how a Midwife ought to be qua- 
lified.
A Midwife ought to be of a middle Age, neither too 
old nor too young, and of a good Habit of Body, not 
subject to Diseases, Fears, nor sudden Frights; nor are 
the Qualifications assigned to a good Surgeon, improper 
for a Midwife, viz, a Lady’s Hand, a Hawk’s Eye, and 
a Lyon’s Heart: To which may be added, Activity of 
Body, and a convenient Strength, with Caution and Dili- 
gence, not subject to Drowsiness, nor apt to be impa- 
tient. She ought also to be sober, affable, courteous, 
and chaste, not covetous, or subject to Passion; but 
bountiful and compassionate, and her Temper chearful 
and pleasant, that she may the better comfort her Pati- 
ents in their Sorrows, Nor must she be over hasty, though 
her Business may perhaps require her in another Place, 
lest she should make more haste than good Speed. But 
above all, she ought to be qualified with the Fear of 
God, which is the Principal Thing in every State and 
Condi-

66 Aristotle's Master-Piece.
Condition, and will furnish her in all Occasions both with 
Knowledge and Discretion. But I will now proceed to 
more particular Directions. 
§. 2. What the Midwife must do, when the Woman's Time 
of Labour is come. 
WHen the Time of Birth draws near, and the good 
Woman finds her travelling Pains begin to come 
upon her, let her send for a Midwife in time, better too 
soon than too late, and get those Things ready which are 
proper upon such Occasions. When the Midwife is come, 
let the first Thing she does be to find whether the true 
Time of the Birth be come: The Want of observing 
this, hath spoiled many a Child, and endangered the 
Life of the Mother, or at least put her to twice as much 
Pain as needed: For unskillful Midwives not minding 
this, have given Things to force down the Child, and 
thereby disturbed the natural Course of her Labours; 
whereas Nature works best in her own Time and Way, 
I do confess, it is somewhat difficult to know the true 
Time of some Women Labour, they being troubled with 
Pain so long before their true Labour comes; in some, 
some Weeks before; the Reason of which is the Heat of 
the Reins, which is manifest by the Swelling of their 
Legs. And therefore when Women with Child find their 
Legs to swell much, they may be assured their Reins are 
too hot. Wherefore my Advice to such Women is, to 
cool their Reins before the Time of their Labour; which 
may be effectually done, by anointing the Reins of their 
Back with the Oil of Poppies and Violets, or Water-lil- 
lies; and thus they may avoid that hard Labour which 
they usually undergo whose Reins are hot: Which, that 
they may the better prevent, let me recommend to you 
the Decoction of Plantain-leaves and Roots, which is 
thus made: Make a strong Decoction of them in Water, 
and then having strained and clarified it with the White 
of an Egg, boil it into a Syrup with its equal Weight of 
Sugar, and keep it for Use. But since it is so necessary
for 


Aristotle's Master-Piece. 67
for Midwives to know the true Time of a Women's La- 
bour, I will bestow the next Section in shewing the Signs, 
by which they may know when the true Time of her 
Labour is come. 
§. 3. Signs by which the true Time of Women Labour 
may be known. 
WHen Women draw near the Time of their Rec- 
koning, especially with the first Child, and per- 
ceive any extraordinary Pains in their Belly, they imme- 
diately send for their Midwife, as taking it for their La- 
bour: Though perhaps those Pains which are so often 
mistaken for Labour, are only caused by the Cholick, and 
proceed from Wind; which Pains, though they come 
and go, griping the whole Belly, are yet without any 
forcing downward into the Womb, as is done by those 
that go before Labour. But these Cholick Pains may be 
remov’d by warm Cloths laid to the Belly, and the Ap- 
plication of a Clyster or two, by which those Pains that 
proceed a true Labour, are rather furthered than hinder- 
ed. There are also other Pains incident to Women in 
that Condition, from a Flux of the Belly, which are ea- 
sily known by the frequent Stools that follow them. 
But to speak more directly to the Matter: The Signs 
of Labour some few Days before are, That the Woman’s 
Belly, which before lay high, sinks down, and hinders 
her from walking so easily as she used to do; also there 
flows from the Womb slimy Humours, which Nature has 
appointed to moisten and make smooth the Passage, that 
its inward Orifice may be the more easily dilated when 
there is Occasion; which beginning to open at that 
time, suffers that Slime to flow away, which proceeds 
from the Glandules called Prostatæ. These are Signs pro- 
ceeding Labour. 
But when she is presently falling into Labour, the Signs 
are great Pains about the Region of the Reins and Loins, 
which coming and retreating by Intervals, answer in the 
Bottom of the Belly by congruous. Throws: And some- 
times


68 Aristotle's Master-Piece. 
times the Face is red and inflamed, the Blood being
much heated by the Endeavours a Woman makes to bring 
forth the Child; and likewise, because during these 
strong Throws her Respiration is intercepted, which 
causes the Blood to have Recourse to her Face: Her 
Privy Parts are also swelled, by the Infant’s Head lying 
in the Birth, which by often thrusting, causes those Parts 
to distend outwards. She is likewise much subject to Vo- 
miting, which is also a Sign of good Labour, and speedy 
Delivery, though by ignorant Women thought other 
wise; for good Pains are thereby excited and redoubled; 
Which Vomiting is occasioned by the Sympathy there is 
between the Womb and the Stomach. Also when the Birth 
is near, most Women are troubled with a Trembling of 
the Thighs and Legs; not with Cold, like the Begin- 
ning of an Ague-fit, but with the Heat of the whole Bo- 
dy; though this indeed does not happen always. Also 
if the Humours, which then flow from the Womb, are 
discoloured with Blood, (which is what the Midwives 
ea’l Shows) it is an infallible Mark of the Birth’s being 
near: And if then the Midwife puts her Finger up the 
Neck of the Womb, she will find the inner Orifice dila- 
ted; at the Opening of which, the Membranes of the In- 
fant containing the Waters present themselves, and are 
strongly forced downwards with each Pain she hath; at 
which Time one may perceive them sometimes to re- 
sist the Finger, and then again to press forward, being 
more or less hard and extended, according as the Pains 
are stronger or weaker. These Membranes, with the 
Waters in them, when they are before the Head of the 
Child, which the Midwives call the Gathering of the 
Water, resemble, to the Touch of the Finger, these 
Eggs which have yet no Shell, but are covered only with 
a simple Membrane: After this, Pains still redoubling, 
the Membranes are broken by the strong Impression of 
the Waters, which presently flow away, and then the 
Head of the Infant is presently felt naked, and presents 
it self at the inward Orifice of the Womb. When these 
Waters come thus away, then the Midwife may be as-
sur'd 

Aristotle's Master-Piece. 69
sured the Birth is very near, this being the most certain 
Sign that can be; for the Amnion and Allantois being 
broken, (which contained those Waters) by the pressing 
forward of the Birth, the Child is no more able to sub- 
sist long in the Womb afterwards, than a naked Man in 
a Heap of Snow. Now these Waters, if the Child 
come presently after them, facilitate the Labour, by 
taking the Passage slippery; and therefore let no Mid- 
wife use any Means to force away the Waters; For Na- 
ture knows best when the true Time of the Birth is, and 
therefore retains the Water till that Time. But if by 
Accident the Water break away too long before the 
Birth, then such Things as will hasten it, may be safely 
administered: And what is to be done in that Case, I 
shall shew in another Section by and by. 
§. 4. What is to be done at the true Time of Labour. 
WHen, by the foregoing Signs concurring, the Mid- 
wife is satisfied that it is the true Time of her 
Labour, she must take care to get all Things ready that 
are necessary to comfort the travelling Woman in that 
Time; and the better to do that, let her see that she be 
not strait lac’d. She may also give her a pretty strong 
Glister, if she finds there be Occasion for it; but with 
this Proviso, That it be done at the Beginning, and be- 
fore the Child be too forward: For otherwise it will be 
difficult for her to receive it; the Advantage of which 
Glister, is, that the Guts thereby will be excited to dis- 
charge it self of its Excrements, and the Rectum being 
emptied, there will be more Space for the Dilating of 
the Passage; likewise to cause the Pains to bear more 
downwards, through the Endeavours she makes when she 
is at Stool. And, in the mean Time, let all other ne- 
cessary Things for her Labour be put in Order, both for 
the Mother and the Child. 
As to the Manner of the Delivery, various Midwives 
different Ways: Some are delivered Sitting on a Mid- 
wife’s Stool: But for my own Part, I think that a Pal- 
let-

70 Aristotle's Master-Piece.
let-bed girded, and placed near the Fire, that the good 
Women may come on each Side, that she may more 
readily be assisted, is much the better Way. 
And if the labouring Woman abounds with Blood, it 
may not be improper to let her bleed a little, for by that 
Means she will both breathe the better, and have her 
Breasts more at Liberty; and likewise more Strength to 
bear down her Pains; and this she may do without 
Danger, because the Child being now ready to be born, 
needs not the Mother’s Blood for its Nourishment any 
longer. And not only so, but this Evacuation does ma- 
ny Times, prevent her having a Fever after Delivery. 
Likewise, if her Strength will permit, let her walk up 
and down her Chamber; and the better to enable her
thereto, let her take some good strengthening Things, 
such as new-laid Eggs, Jelly-broth, or some Spoonfuls 
of burnt Wine; and encourage her, by all Means, to hold 
off her Pains, bearing them down when they take her, 
all that she can. And let the Midwife often touch the 
inward Orifice with her Finger, that she may the better 
know whether the Waters are ready to break, and whe- 
ther the Birth will follow soon after; for generally the  
Birth follows in two Hours time after the Efflux of the 
Water: And to help it afterwards, let her anoint the 
Woman’s Privities with emollient Oils, Hogs-grease, and 
fresh Butter; especially if she finds they are too hard to 
be dilated. 
Let the Midwife also be near the labouring Woman
all the While, and diligently observe her Gestures, Pains
and Complaints, for by this she may guess pretty well 
how her Labour goes forward: For when she changes 
her Groans into loud Cries, it is a great Sign the Birth 
is near; at which Time her Pains are greater, and more 
frequent. Let her also sometimes rest her self on her 
Bed, to renew her Strength; but not too long at a time; 
for to lie too long at a time will retard her Labour, and 
therefore ’tis better for her to walk about the Chamber 
as much as she can; which, that she may the better do, 
let the good Women support her under her Arms, if it
be


Aristotle's Master-Piece. 71
be necessary: For by walking, the Weight of the Child 
causes the inward Orifice of the Womb to dilate much 
sooner than it would do if she lay upon her Bed; be- 
sides, her Pains, while walking, will be stronger and 
frequenter, and by Consequence her Labour will not be 
near so long. If she finds any sick Qualms, let her not be 
discouraged, and if she finds any Motions to Vomit, let her 
not repress them, but rather give way to them. For it 
will (however uneasy and irksome they be for the pre- 
sent) be much for her Benefit, because they further the 
Pains, and provoke downwards.
§. 5. How to provoke the Birth, and cause speedy Delivery. 
IN the third Section of this Chapter, I told you that 
sometimes it happens that the Water breaks away too 
long before the Birth, and that in such Cases those 
Things that hasten it, may be safely administered; and I 
there promised, in another Section, to let the Midwife 
know what Things were most effectual in such Cases: 
And I now intend to make good my Word. 
When the Birth is long deferred, after the Coming 
down of the Waters, let her hasten the Birth by drink- 
ing a good Draught of Wine, wherein Dittany, red Co- 
ral, Juniper-berries, Betony, Penny-royal, and Feather- 
few have been boyled; or the Juice of Feather-few, ta- 
ken in its Prime, (which is in May) and clarified, and 
so boiled up into a Syrup, with twice its Weight of Su- 
gar, is very upon this Occasion. Also Mugwort 
used in the same Manner, worketh the same Effect. And 
so also does a Dram of Cinnamon in Powder given in- 
wardly; or Tansy bruised, and applied to the Privatives. 
Likewise the Stone Ætites held to the Privities, does in 
very little time draw forth the Child, and the After 
burden; but great Care must be taken to remove it pre- 
sently, or else it will draw forth the Womb and all, so 
great is its Magnetick Virtue. Also a Decoction of Sa- 
voury made with White wine, and drunk, gives a Wo- 
man speedy Delivery. Also wild Tansy, or Silver-weed 
bruised, and applied to the Woman's Nostrils, is very 
good.

72 Aristotle's Master-Piece.
good. So also is Date-stones beaten to Powder, and 
half a Dram of them taken in White-wine. Parsley is 
of excellent Use on this Occasion: For if you bruise it, 
and press out the Juice, and then dip a Linen Cloth in 
it, and put it up, being so dipped, into the Mouth of the 
Womb, it will presently cause the Child to come away, 
though it be dead, and will bring away the After-bur- 
den also. The Juice of Parsley, being a Thing of great 
Virtue, especially of Stone-Parsley, being drunk by a 
Woman with Child, it cleanseth not only the Womb, 
but also the Child in the Womb, of all gross Humours. 
A Scruple of Castoreum in Powder in any convenient Li- 
quor, is very good to be taken in such a Case; and so 
also is two or three Drops of Spirit of Castoreum in any 
convenient Liquor. Eight or nine Drops of the Spirit of 
Myrrh, given in a convenient Liquor, has the same Ef- 
fect. Or give a Woman in Travail another Woman’s 
Milk to drink, it will cause speedy Delivery. Also the  
Juice of Leeks being drunk with warm Water, hath a 
mighty Operation, causing speedy Delivery. Take Pi- 
ony Seeds, and beat them to Powder, and mix the Pow- 
der with Oil; with which Oil anoint the Loins and Pri- 
vities of the Woman with Child, it gives her Deliverance 
very speedily, and with less Pain than can be imagin’d.
And this may be noted for a general Rule, That all 
those Things that move the Terms, are good for making 
the Delivery easy. There are also several other Things 
efficacious in this Case; but I need not heap up Medi- 
cines unnecessarily, what I have already named being
sufficient. 
§. 6. How a Woman should be placed, in order to her De- 
livery; with Directions to the Midwife how to Deliver 
the Labouring Woman. 
HAving shewn how the Birth may be facilitated, in 
case it come not soon after the breaking away of 
the Waters, I come now to shew the Manner of her 
Delivery. 
When

Aristotle's Master-Piece. 73
When any of the fore-named Medicines have hastened 
the Birth, let the Midwife place the Woman in a pro- 
per Posture for Delivery; And first, let the Woman be 
conducted to the Pallet-bed, plac’d at a convenient Di- 
stance from the Fire, according to the Season of the 
Year, and let there be a Quilt laid upon the Pallet-bed- 
stead, which is better than a Feather-bed, and let it have 
thereon Linnen-cloths in many Folds, with such other 
Things as are necessary, which may be changed accord- 
ing as the Occasion requires it, that so the Woman may 
not he incommoded with the Blood, Waters, and other. 
Filth, which is voided in Labour: Then let her lay the 
Woman upon her back, having her Head a little rais’d by 
the Help of a Pillow, having the like Help to support
her Reins and Buttocks, that her Rump may lie high, for if 
she lie low, she cannot well be delivered. Then let her 
keep her Knees and Thighs as far asunder as she can, her 
Legs being bowed towards her Buttocks, and let her 
Feet be staid against a Log, or some other firm Thing: 
And let two Women hold her Shoulders, that she may 
strain out the Birth with the more Advantage, holding in 
her Breath, and forcing her self as much as possible, in 
like manner as when she goes to Stool: For by such 
straining the Diaphragm, or Midriff, being strongly 
thrust downwards, necessarily forces down the Womb, 
and Child in it. In the mean time, let the Midwife en- 
courage her all she can, and take Care that she have no 
Rings on her Hand when she anoints the Parts: Then 
with her Finger let her gently dilate the inward Orifice 
of the Womb, and putting her Fingers in the Entry 
thereof, stretch them one from the other when her Pains 
take her, by this Means endeavouring to help forward 
the Child; and thrusting by little and little the Sides of 
the Orifice towards the hinder Part of the Child’s Head, 
anointing those parts also with fresh Butter, in case it be 
necessary. And when the Head of the Infant is somewhat 
advanced into this inward Orifice, it is usual among Mid- 
wives to say it is crowned because it both girds and sur- 
rounds it like a Crown; but when it is gone so far, and 
D the


74 Aristotle's Master-Piece.
the Extremity begins to appear without the Privy Parts, 
they then say the Child is in the Passage; and at this 
Time the Woman feels her self as if she were scratched 
or pricked with Pins, and is ready to think that the Mid- 
wife hurts her; whereas in Truth it is only occasioned by 
the violent Distention of those Parts, which sometimes, 
even suffers a Laceration through the Bigness of the Child's 
Head. When Things are come to this Posture, let the 
Midwife seat her self conveniently to receive the Child, 
which will now come very quickly, and with her Fingers 
Ends, which she ought also to be sure to keep close pa- 
red, let her endeavour to thrust the crowning of the 
Womb back over the Head of the Child. And as soon
as it is advanced as far as the Ears, or thereabouts, let her 
take hold of the two Sides with her two Hands, and wait 
till the good Pain comes, and then quickly draw forth the 
Child, taking Care that the Navel-string be not then in- 
tangled about the Child’s Neck, or any other Part, as 
sometimes it is, lest thereby the After-burden be pulled 
with Violence, and perhaps the Womb also, to which 
it is fastened, and so either cause her to flood, or else 
break the String, both which are of bad Consequence to 
the Woman, and render her Delivery the more difficult. 
Great Care must be taken that the Head be not drawn 
forth straight, but shaking it a little from one Side to the 
other, that the Shoulders may the sooner and easier take 
its Place, immediately after it is past; which must be 
done without losing any Time, lest the Head being past, 
the Child be stopt there by the Largeness of the Shoul- 
ders, and so be in Danger of being suffocated in the Pas- 
sage, as it has sometimes happened, for Want of Care 
therein. But as soon as the Head is born, she may slide 
in her Fingers under the Arm-pits, and the rest of the 
Body will follow without Difficulty. As soon as the 
Midwife hath in this Manner drawn forth the Child, let 
her lay it on one Side, left the Blood and Water which 
follow immediately should do it an Injury, by running 
into its Mouth and Nose, as it would do if it lay on its 
Back, and so endanger the choaking of it. The Child 
being


Aristotle's Master-Piece. 75
being thus drawn forth, the next Thing requisite, is to 
bring away the After-burden: But before that, let the 
Midwife be very careful to examine whether there be any 
more Children in her Womb; for sometimes a Woman 
may have Twins that expected none: Of which the Mid- 
wife may satisfy herself, both by the Continuance of the 
Woman Throws after the Child is born, and the Bigness 
of the Mother’s Belly. But this is not so certain a Way to 
know it, as it is to put her Hand up the Entry of the Womb 
and there feel whether another Water be not gathering, 
and a Child in it presenting to the Passage. And if she finds 
it so, she must have a Care how she goes about the After- 
birth, till the Woman be delivered of all the Children 
she is pregnant with. Wherefore the first String must be 
cut, and tied with a Thread three or four double, And 
the End fastened with a String to the Woman's Thigh, to 
prevent the inconvenience it may cause by hanging between 
her Thighs. And then removing the Child already born, 
she must take care to deliver her of the rest, whether 
more or less, observing all the Circumstances as were in 
the first. After this is done, it will be necessary to fetch 
away the After-births. But that shall be the Business of the 
next Section. 
§. 7. How the Midwife must bring away the After-burden. 
UNtil the After-burden is brought away, (which 
sometimes is more difficult to do than the Child, 
and altogether as dangerous, if it be not speedily done) 
the Woman cannot properly be said to be safely delivered 
though the Child be born. And therefore how the Mid- 
wife may do it safely, without prejudice to the Woman, 
is the Business of this Section. 
Therefore as soon as the Child is born, before the Mid- 
wife either ties or cut the Navel-String, lest the Womb 
should close, let her, having taken the String, wind it once 
or twice about one or two of the Fingers on the Left Hand, 
joined together the better to hold it, with which she may 
draw it moderately, and with the right Hand she may 
D2 only


76 Aristotle's Master-Piece.
only take single hold of it above the left, near the Privi- 
ties, drawing likewise with that very gently, resting a 
while, with the Fore-finger of the some Hand extending 
and stretching forth along the String towards the Entry
of the Vagina; always observing, for the more Facility, 
to draw it from the Side to which the Burden least inclines, 
for in so doing, the rest will separate the better. And 
extraordinary Care must be taken, that it be not drawn 
forth with too much Violence, least by breaking the 
String near the Burden, the Midwife be obliged to put up 
the whole Hand into the Womb to deliver the Woman;
and she had need to take care in this Matter, that so the 
Womb it self, to which sometimes this Burden is fastened 
very strongly, be not drawn away with it, which has 
sometimes happened. It’s therefore very necessary to assist 
Nature with proper Remedies; Which are, in general, 
whatever has been before mentioned, to cause a 
speedy Delivery, for whatever has a Magnetick Vir- 
tue to bring away the Birth, has the same to bring a- 
way the After-birth: Besides which, the Midwife ought 
to consider, that the good Woman cannot but be much 
spent by the Fatigue she has already undergone, in bring- 
ing forth the Infant, and therefore should be sure to take 
care to give her something to comfort her. To which pur- 
pose some good Jelly-broths, and a little Wine with a 
Toast in it, and other Comforting Things, will be neces- 
sary. Sneezing being very conducing to the bringing away 
of the After-birth, let her also take a little white Helle- 
bore in Powder to cause her to Sneeze. Tansy, and the 
Stone Ætites, applied as before directed, is very efficaci- 
ous in this Case. The Smoke of Marigold-flowers received 
up the Woman's Privities by a Funnel, will bring away 
the After-birth, though the Midwife has lost her hold. Or 
if you will boil Mugwort in Water till it be very soft and 
then take it out, and apply it like a Poultis to the Na- 
vel of a Woman in Travail, it instantly brings away both 
Birth and After-birth; but as soon as they are come 
forth, it must be instantly taken away, lest it should bring 
away the Womb also. 
§. 8. How



Aristotle's Master-Piece. 77 
§. 8. How to cut the Child's Navel-string. 
AFter the Birth and After-birth are safely brought 
away, the Midwife ought to take Care to cut 
the Navel-string; which, though it be by some esteem- 
ed a Thing of small Moment, yet it requires none of 
the least Skill of a Midwife to do it with that Care 
and Prudence that it ought. And therefore, to in- 
struct the industrious Midwife a little therein: As 
soon as the Child is come into the World, let her con- 
sider whether it be weak or strong, and if it be weak, 
let her gently put back Part of the vital and natural 
Blood into the Body of the Child by the Navel, for 
that recruits a weak Child; the vital and natural 
Spirit being communicated by the Mother to the 
Child by its Navel-string. But if the Child be strong, 
there is no need of it. Only it will not be amiss to 
let the Midwife know. That many Children that are 
born seemingly dead, may be soon brought to Life a- 
gain, if she squeezes out six or seven Drops of Blood 
out of that Part of the Navel-string which is cut off 
and give it to the Child inwardly. 
As to the cutting it short, or long, Authors can 
scarce agree about it, nor Midwives neither; some 
prescribing it to be cut at four Fingers breadth, which 
is at the best but an uncertain Rule, unless all Fin- 
gers were of one Size. It is a received Opinion, That 
the Parts adapted to Generation, are either contracted 
or dilated, according to the Cutting of the Navel- 
string; which is the Reason that Midwives are gene- 
rally so kind to their own Sex, that they leave a longer 
Part of the Navel-string of a Male, than of a Female, 
because they would have the Males well provided for 
the Encounters of Venus. And the Reason they give 
why they cut those of a Female more short, is, be- 
cause they believe it makes them modest, and their 
Privities narrower, which makes them more accepta- 
ble to their Husbands. But whether this be so or 
not, (which yet some of the greatest Searchers into 
the Secrets of Nature affirm for a Truth) yet certain it 
D3 is

78 Aristotle's Master-Piece.  
is, that great Care ought to be used about the Cut- 
ting of the Navel-string; and especially, that after it 
is cut, it be not suffer’d to touch the Ground; for if 
it be, the Child will never be able to hold its Water, 
but be subject all its Life-time to a Diabetes, as Expe- 
rience has often confirmed. But as to the Manner of 
Cutting the Navel-string, let the Midwife take a 
brown Thread, three or four times double, of an Ell 
long, or thereabout, tied with a single Knot at each 
of the Ends, to prevent their intangling; and with 
this Thread so accommodated, (which the Midwife 
ought to have in a Readiness before the Woman’s La- 
bour, as also a good Pair of Scissars, that so no Time 
may be lost) let her tie the String, within an Inch of 
the Belly, with a double Knot; and turning about 
the Ends of the Thread, let her tie two more on the 
other Side of the String, reiterating it again, if it be 
necessary; then let her cut off the Navel-string ano- 
ther Inch below the Ligature, toward the After-birth; 
so that there only remains but two Inches of the 
String, in the Midst of which will be the Knot we 
speak of; which must be so strait knit, as not to suf- 
fer a Drop of Blood to squeeze out of the Vessels; 
but yet Care must be taken not to knit it so strait, as 
to cut it in two; and therefore the Thread must be 
pretty thick, and pretty strait knit, it being better 
too strait, than too loose; some Children have misera- 
bly lost their Lives, with all their Blood, before it 
hath been discovered, that the Navel-string was not  
well tied. Therefore great Care must be taken, that 
no Blood squeeze through; for if there do, new Knots 
must be made with the rest of the String. You need 
not fear to bind the Navel-string very hard, because it 
is void of Sense; and that Part of it which you leave 
on, falls off of its own Accord in a very few Days, or- 
dinarily six or seven, and sometimes in less time: But 
’tis very rare that it tarries longer than the eighth of 
ninth Day. 
As soon as the Navel-string is cut off, apply a little 
Cotton or Lint to the Place, to keep it warm, lest the 
Cold


Aristotle's Master-Piece. 79
Cold enter into the Body of the Child, which it will 
unavoidably do, in case it be not bound hard enough; 
and if the Lint or Cotton you apply to it, be dipt in 
Oyl of Roses, it will be the better; then having put 
another small Bag three or four times double upon 
the Belly of the Child, above the Navel, lay the 
String so wrapp'd upon it, that it may not touch the 
naked Belly. Upon the Top of all, put another small 
Bolster, and then swathe it with a Linnen Swathe, 
four Fingers broad, to keep it steady, lest by rolling 
too much, or by being continually stirred from Side 
to Side, it comes to fall off, before the Navel-string, 
which you left remaining, is fallen off. It is the usu- 
al Custom of Midwives to put a Piece of burnt Rag 
to it, but I would advise them to put a small Quan- 
tity of Bole-armoniac, because of its drying Quality. 
But thus much may suffice as to cutting the Navel- 
string, and Delivering of a Woman in Labour, where 
the Labour is natural, and no ill Accident happens. 
But it sometimes so falls out, that the Labour is not 
only hard and difficult, but unnatural also, in which 
the Midwife must take other Measures: And to shew 
what is to be done in such Cases, shall be the Subject 
of the following Chapter. 
CHAP. VII. 
What unnatural Labour is, and whence it proceeds; and 
what the Midwife ought to do in such Cases.
§. I. What unnatural Labour is.  
IT is an old and approved Axiom in the Schools, 
That he who distinguishes well, argues well; and 
this Rule holds good in our present Subject of unna- 
tural Labours, at which we are now to treat. It will 
therefore be necessary,(for the better Information of 
the industrious Midwife) to acquaint the Reader, 
that there are three Sorts of bad Labour, all painful 
and difficult, but not air properly unnatural; which 
therefore I shall thus distinguish.
D4 The

80 Aristotle's Master-Piece.
The first may be properly stilled hard Labour, and 
it is that wherein both Mother and Child do suffer 
very much by extream Pain. 
The second may well enough be stilled difficult La- 
bour, which is thus differenced from the former, 
That besides those extream Pains, it is generally at- 
tended with some unhappy Accident, which by re- 
tarding the Birth, makes it very difficult. Now nei- 
ther of these, though hard and difficult, can be call’d 
unnatural: For, for Women to bring forth Children in 
Pain and Sorrow, is natural and common to all. 
It is therefore the third Sort of Labour which I 
call unnatural; and that is, when the Child essays to 
come into the World, in a contrary Position to that 
which Nature ordained. To explain this, the Reader 
must know that there is but one right and natural 
Way or Posture, in which Children come to the Birth, 
and that is, when the Head comes first, and the Body 
follows after in a straight Line: Now if instead of this 
Posture, the Child comes to the Birth with its Feet 
foremost, or with the Side across, it is quite contrary 
to Nature; or, to speak more plainly, unnatural. 
Having thus shewed the several Sorts of bad La- 
bours, and distinguished those that are hard and diffi- 
cult, from that which is unnatural, it remains I shew 
from whence such Labours proceed. 
§. 2.Whence hard, difficult, and unnatural Labour proceeds. 
THE first Answer to the Question that some put, 
Why Women bring forth their Children with 
so much Pain? Is, That it is the Effect of the Curse 
pronounced against Women for her Transgressing the 
Law of the Creator, for upon her Sinning, it was 
pronounced as a Curse against her, That in Sorrow she 
should bring forth her Children. 
But the natural and physical Reason hereof is, That 
the Sense of Feeling being distributed to the whole 
Body by the Nerves: And the Mouth of the Womb 
being so strait, that it must of Necessity be dilated at 
the Time of the Delivery, the dilating thereof stretch- 
eth the Nerves, and from thence comes the Pain: And 
there-


Aristotle's Master-Piece. 81
therefore the Reason why some Women have more Pain 
in their Labour than others, proceeds from their ha- 
ving the Mouth of the Matrix more full of Nerves than 
others. But to pursue the Business of the Section. 
Hard and difficult Labour may proceed either from 
the Mother or Child, or from both: It may proceed 
from the Mother, by reason of a general Indisposition 
of her Body; or from the Indisposition of some par- 
ticular Part only, and that principally of the Womb, 
which may be affected with such a Weakness, as ren- 
ders the Mother unable to expel her Burden. It may 
be also because she is too young, or it may be too old, 
and so may have the Passages too strait; and then, if 
it be her first Child, the Parts may be too dry and 
hard, and cannot be easily dilated. The Cholick 
does also cause Labour to be hard and difficult, because 
it hinders the true Pains which should accelerate it. 
By which Means, or which Reason rather, all great 
and acute Pains render a Woman’s Labour very diffi- 
cult. As when the Woman is taken with a violent 
Fever, frequent Convulsions, or a great Flooding, or 
any other violent Distemper; especially when the 
Membranes are thick, and the Orifice is too strait, or 
the Neck of the Womb not sufficiently opened. 
Hard Labour may also proceed from the Child, and 
this is, either when it happens to stick to a Mole, or 
is so weak it cannot break the Membrane; also when 
it is too big, either all over, or in its Head only, or 
if the Navel Vessels should be twisted about its 
Neck; as also when it proves monstrous, or comes 
into the Birth in an unnatural Posture. And some- 
times it proceeds from the Ignorance of the Midwife, 
who for want of Understanding, may hinder Nature 
in her Work, instead of helping her. But it is time 
to consider of the Remedies to be applied for the Help 
of Mother, and Child in all such Cases. 
§. 3. How the Midwife must proceed in order to the De- 
livery of a Woman, in case of hard Labour, and great 
Extremity. 
THere is nothing that more requires the Judgement 
and Understanding of the Midwife, than to know
D5 how 

82 Aristotle's Master-Piece.
how to proceed with a Woman in order to her safe De- 
livery, there where she finds hard and unnatural La- 
bour. And the first Part of her Wisdom in such a Case, 
will be (when she finds a Woman in difficult Labour) 
to know the particular Obstruction or Cause thereof, 
that so she may apply a suitable Remedy: An Instance 
or two will make this plain; when hard Labour is 
caused by a Woman’s being too young, and too strait, 
the Passages must be anointed with Oyl, Hogs-Lard, 
or fresh Butter, to relax and dilate them the easier. 
But if a Woman be in Years, and has hard Labour of 
her first Child, let her lower Parts be anointed to mol- 
lify the inward Orifice, which in such a case (being 
more hard and callous) does not easily yield to the 
Distention of Labour: And indeed this is the true 
Cause why such Women are longer in Labour, and 
why their Children in their Birth are more subject to 
Bruises than others. Those that are very lean, and have 
hard Labour from that Cause, let them moisten their 
Parts with Oyls and Ointments, to make them more 
smooth and slippery, that so the Head of the Infant in 
the Womb, may not be compressed and bruised by the 
Hardness of the Mothers Bones in its Passage. But if 
the Cause be Weakness, she ought to be strengthened, 
the better to enable her to support her Pains. Since 
therefore difficult Labours proceed from diverse Causes, 
the Midwife must make use of several Remedies to 
Women in hard and difficult Labour, which must be 
adapted to the Causes from whence it proceeds. What 
relates to ordinary Labours, has been already handled: 
but of Cases of great Extremity, and where Manual 
Operation is required, let it be by Man, or Woman, 
I now come to speak. 
I need not to tell the Judicious Midwife, That in 
Cases of Extremity, when the Labour is not only hard, 
but difficult and dangerous, a far greater Care must 
be had than at other times. In such Cases the Situati- 
on of the Womb must be minded, and accordingly her 
Posture of Lying must be regulated; which will be 
best, to be cross the Bed, being held by those that are
of 


Aristotle's Master-Piece. 83
of a good Strength to prevent her slipping down, or 
moving her self, during the time of the Operation. 
Then let her Thighs be put asunder as far as may be 
and Held so, while her Legs are bent backwards to- 
ward her Hips, her Head leaning upon a Bolster, and 
the Reins of her Back supported in the like manner; 
her Rump and Buttocks being lifted up: Observing 
to cover her Stomach, Belly, and Thighs, with warm 
Linnen, as well for Decency’s sake, as to keep them from 
the Cold. 
The Woman being in this Posture, let the Midwife 
(or other Operator) put up her Hand, and try whe-
ther the Neck of the Womb be dilated, and then remove
the contracted Blood that obstructs the Passage of the 
Birth; and having gently made way, let the Operator
tenderly move the infant, having his hand anointed, 
with sweet Butter, or an harmless Pomatum, and if 
the Waters are not come down, they may be let forth 
without any difficulty; and if the Infant should attempt 
to break forth not with the Head foremost, or across,| 
he ought gently to turn it, that he may find the Feet; 
which having done, let him draw forth one, and ha- 
ving fastened to it a Ribbon, put it up again, and 
find out the other, and then bring them as close and 
as even as may be; let the Woman breathe between 
whiles, assisting Nature what she can by straining, in 
bringing forward the Birth, that so be may the more 
easily draw it forth; and that the Operator, may do 
it the better, and his Hold may be the surer, he must 
fasten or wrap a Linnen-cloth about the Child’s Thighs, 
observing to bring it unto the World with its Feet 
downward. 
But in case there be a Flux of Blood let the Ope- 
rator be well satisfied whether the Child or the Secun- 
dine come first; for when sometimes the Secundine has 
come first, the Mouth of the Womb has been thereby 
stopped, and the Birth hindred, to the great Hazard 
both of the Woman and Child: And therefore in this 
Case the Secundine must be removed by a swift Turn, 
and the Child fought for and drawn forth, as has been 
directed.
If 

84 Aristotle's Master-Piece.
If upon Enquiry it appear that the Secundine comes 
first, let let the Woman be delivered with all conveni- 
ent Speed, because then a great Flux of Blood will fol- 
low; for then the Veins are opened. And on this account, 
two things are to be minded: First, Whether the Se- 
cundine advances forward much or little: If the for- 
mer, and the Head of the Child first appears, it must be 
directed to the Neck of the Womb, as in the Case of 
Natural Birth’s; but if there appears any Difficulty 
in the Delivery, the best way is to search for the Feet 
and by them draw it forth; but if the Secundine ad- 
vances but little, it may be put by with a gentle Hand, 
and the Child taken out first: But if the Secundine be 
advanced, so that it cannot be put back, and the Child 
follow it close, then the Secundine is to be taken forth 
with much care, and as swift as may be, and laid aside 
without cutting the Intrail that is fastened to them, for 
by that you may be guided to the Infant; which, 
whether it be alive or dead, must be drawn forth by 
the Feet as soon as possible; though this is not to be 
done but in Cases of great Necessity; for the Order of 
Nature is for the Secundine to come last. 
§. 4. Of the Delivery of a Dead Child. 
IN delivering a Woman of a dead Child, before any 
Thing be attempted, the Operator ought first to be 
very certain that the Child is dead indeed: which may
be known by the Falling of the Mother's Breasts, the
Coldness of her Belly, the Thickness of her Urine, 
which is attended with a stinking Sediment at bottom; 
and no Motion to be perceived in the Child: Also, 
when she turns herself in her Bed, the Child sways 
that way like a Lump of Lead, and her Breath stinks, 
though not used to do so before. When by these, and 
the like Signs, the Midwife or Operator, is come to 
a settled Judgement that the Child is dead, let the 
Midwife apply herself to the saving of the Mother, by 
giving her those Things that are the most powerful in 
assisting Nature in her Operations; and which she has 
been before directed to. But if through Weakness the 
Woman


Aristotle's Master-Piece. 85
Woman is not able to co-operate with Nature, so that 
a Manual Operation is absolutely necessary, let the O- 
perator carefully observe the following Directions. viz. 
If the Child be found dead with its Head foremost, he 
must take notice that the Delivery will be the more dif- 
ficult, because in this Case it is not only impossible 
that the Child should any ways assist in its Delivery, 
but the strength of the Mother does also very much fail 
her; and therefore the most sure and safe Way for him, 
is to put up his left Hand, sliding it, as hollow in the 
Palm as he can, into the Neck of the Womb, into the 
lower Part thereof, towards the Feet, and that be- 
tween the Head of the Infant, and the Neck of the 
Matrix; and then having a Hook in the right Hand, 
couch it close, and flip it up above the the left hand, be- 
tween the Head of the Child, and the Flat of his Hand, 
fixing it in the Bone of the Temple, towards the Eye; 
or for want of convenient Coming at these, in the oc- 
cipital Bone; observing still to keep the left Hand in 
its place, and with it gently moving and stirring the 
Head; and so with the right Hand hook, draw the 
Child forward, encouraging the Woman to put forth 
her utmost Strength, and always drawing when the 
Woman’s Pangs are upon her. The Head being thus 
drawn forth, the Operator must with all speed flip his 
Hand under the Arm-holes of the Child, and take it 
quite forth; giving presently to the Woman a Toast of 
fine Weaten-bread, in a quarter of a Pint of Tent, to 
revive and chear her Spirits. Thus much shall suffice 
to shew the industrious Midwife what is to be done 
for the Delivery of Women, in Case of Extremity. 
By what has been already shewed, she will know what 
to do in any other Case that may fall out; remembering 
still, that for a Child to come with Head foremost, 
and the Body to follow in a straight Line, is the right 
Posture for a Child when it comes to the Birth. And 
if it presents any either way, it will be the Wisdom of 
the Midwife, if possible, to bring it to this Posture; 
but if that cannot be done without very great Danger, 
then put it into a Posture that it may be brought forth 
by


86 Aristotle's Master-Piece.
by the Feet. And if the Midwife, perceiving in what 
Posture the Child presents, or that the Woman floods, 
or any other Accident happens, by which she finds it 
is not in her Power to deliver her, it will be her Wis- 
dom to send for a Man Midwife betimes, rather than 
put Things to the utmost Extremity. 
CHAP. VIII. 
How Child-bed Women ought to be ordered after Delivery.
§. I. Directions for Child-bed Women after Delivery. 
AFter the Birth and After-birth are brought away, 
if the Woman’s Body be very weak, keep her 
not too hot; for Extremity of Heat weakens Nature, 
and dissolves the Strength: But whether she be weak 
or strong let no cold Air come near her at first; for 
Cold is an Enemy to the Spermatick Parts; and if Cold 
gets into the Woman, it increases the After-pains, cau- 
ses Swellings in the Womb, and hurts the Nerves. 
Therefore, If a Woman has had very hard Labour, it 
is convenient after Delivery, to wrap her in the Skin 
of a Sheep, taken off whilst it is warm, and putting 
the fleshly Side to her Reins and Belly; or, if this 
cannot so well be had, the Skin of a Hare or Rabbet, 
taken off as soon as ’tis killed, may be applied to the 
same Parts; and by so doing, the Dilatation made in 
the Birth will be closed up, and the melancholy Blood 
expelled from those Parts; And these may be continu- 
ed the Space of an Hour or two. After which let the 
Woman be swathed with a fine Linnen-cloth, about a 
Quarter of a Yard in length, chasing her Belly before 
it be swathed, with the Oyl of St. John’s Wort; after 
that, raise up the Matrix with a Linnen-cloth many 
times folded; then with a little Pillow or Quilt cover 
her Flanks; then place the Swathe somewhat above 
the Haunches, winding it indifferent stiff; applying at 
the same time a warm Cloth to her Nipples, and not 
presently applying Remedies to keep back the Milk,
by 

Aristotle's Master-Piece. 87
by reason the body at such a Time is out of Frame; for 
there is neither Vein nor Artery which does not strong- 
ly beat; and those Remedies that drive back the Milk, 
being of a dissolving Nature, it is improper to apply 
them to the Breast during such a Disorder of the Body, 
lest evil Humours should be contracted in the Breast 
thereby; and therefore twelve Hours at least ought to 
be allowed for the Circulation and Settlement of the 
Blood, and that what was cast upon the Lungs by the 
violent Agitation of the Body during the Time of her 
Labour, may again return to its proper Receptacles. 
After she has been delivered a while, you may make 
a Restrictive of the Yolk of two Eggs, a Quarter of a 
Pint of White-wine, Oyl of St. John's Wort, Oyl of 
Roses, Plantain and Rose-water, of each an Ounce; 
mix them together, fold a Linnen-cloth, and dip there- 
in, warm it before a gentle Fire, and apply it to the 
Breasts, and the Pains of those Parts will be gently 
eased. 
But be sure let her not sleep soon after her Delivery, 
but let her take some Broth, Caudle, or any other li- 
quid Matter that is nourishing, about 4 Hours after 
Delivery, and then she may be safely permitted to 
sleep, if she be so disposed, as ’tis probable she will 
be, being tired by the Fatigue of her Labour. But be- 
fore this, as soon as she is laid in her Bed, let her 
drink a Draught of burnt White-wine, in which you 
have melted a Dram of Spermaceti. Let her also avoid 
the Light for the first three Days; for her Labour 
weakens her Eye-sight exceedingly, there being a Sym- 
pathy between them and the Womb. The Herb Ver- 
vain is a most singular Herb for her, and you may 
use it any way; for if you boil it in her Meats and 
Drinks, it hath no offensive Taste, but has many plea- 
sant Virtues. If she happen to be feverish, add either 
the Leaves or Roots of Plantain to it; and though she 
be not feverish, yet it may be the better, and add 
strength to the other. But if her Courses come not 
away as they ought, let the Plantain alone and instead 
thereof put Mother of Thyme. If the Womb be foul, 
which

88 Aristotle's Master-Piece. 
which may be known by the Impurity of the Blood, 
and its stinking, and coming away in clotted Lumps;
or if you suspect any of the After-birth to be left behind 
(which may sometimes happen, though the Midwife 
be never so careful and skilled) then make her a Drink 
of Featherfew, Mugwort, Penny-royal, Mother of Thyme, 
boiled in White-wine, and sweetened with Sugar. Pa- 
nada, and new laid Eggs, are the best Meat for her at 
first, of which let her eat often, and but little at a 
Time. And let her use Cinnamon in all her Meats and 
Drinks, for it mightily strengthens the Womb; let 
her stir as little as may be for 6 or 7 Days after Deli- 
very; and let her talk as little as may be, for that wea- 
kens her. If she goes not well to Stool, give her a 
Glyster made with the Decoction of Mallows, and a 
little brown Sugar. After she hath lain Inn a Week or 
something more, give her such Things as close the Womb; 
of which Knot-grass and Comfrey are the chief; to 
which you may add a little Polypodium, both Leaves 
and Roots bruised, which will purge gently. This is 
as much, in case of a natural Birth, as needs at first to 
done. 
§. 2. How a Woman ought to be ordered in Cases of Ex- 
tremity, after unnatural Labour. 
BEsides what has been said in the foregoing Section, 
in Cases of Extremity, or unnatural Labour, these 
Rules ought to be observed. 
In the first place, Let the Woman be sure to keep a 
temperate Diet; and take care that she does by no 
means overcharge her self; after such an excessive Eva- 
culation, not being ruled, or giving credit to unskillful 
Nurses, who are apt to admonish them to feed hearti- 
ly, the better to repair the Loss of Blood; for the Blood 
is not for the most part pure, but such as has been de- 
tained in the Vessels or Membranes, and it is better 
voided, for the Health of the Woman, than kept, un- 
less there happen an extraordinary Flux of Blood: For 
if her Nourishment be too much, it may make her lia- 
ble to a Fever, and increase the Milk to Superfluity,
which 

Aristotle's Master-Piece. 89
which may be of dangerous Consequence. It is there- 
fore requisite, for the first five Days especially, that she 
take moderately Panada, Broth, poach’d Eggs, Jelly of 
Chickens, and of Calves-feet, and French Barley-broth, 
each Day somewhat encreasing the Quantity: And if she 
intend to be Nurse to her Child, she may take a little 
more than ordinary, to encrease the Milk by Degrees; 
which must be of no continuance, but drawn off either 
by the Child, or otherwise. In this Case likewise let 
her have Coriander or Fennel-seed boiled in her Barly- 
Broth; and by that means, for the time before menti- 
oned, let her abstain from Meat: If no Fever trouble 
her, she may drink now and then a small Quantity of 
White-wine, or Claret, as also Syrup of Maiden-hair, 
or any other Syrup that is of an astringent Quality, 
taking it in a little Water well boiled. And after the 
Fear of a Fever, or Contraction of Humours to the 
Breast is over, she may then be nourished more plen- 
tifully with the Broth of Pullets, Capons, Pidgeons, 
Partridges, Mutton Veal, &c. which must not be till 
after eight Days at least from the Time of her Delive- 
ry, for by that Time the Womb will have purged it- 
self, unless some intervening Accident should hinder. 
It will then also be expedient to give her cold Meats, 
so it be done sparingly, the better to gather Strength; 
and let her, during the Time, rest quietly, and free 
from Disturbance, not sleeping in the Day-time, if she 
can avoid it If there happen any Obstruction in the 
Evacuation of her Excrements, the following Glyster 
may be administered: Take Pelletory of the Wall, and 
of both the Mallows of each a Handful; Fennel 
and Anniseeds of each two Ounces; boil them in the 
Decoction of the Sheep’s-head, and take of this 3 Quar- 
ters, dissolving in them of common Honey and course 
Sugar, and of new fresh Butter, two Ounces; strain 
it well, and administer it Glyster-wise, But if it does 
not operate to your Mind, then you may take an Ounce 
of Catholicon. 
These Things being carefully observed, there is no 
Question, but the Lying-in Woman will do very well, 
though


90 Aristotle's Master-Piece.
though her Labour has been never so hard, and her 
Extremity never so great. But if any Accident should 
happen, not here so fully provided against, they may 
find those Things more fully discoursed in my long 
Experienced Midwife, to which I refer the Reader. 
CHAP. IX. 
Of a Mole, or false Conception; and also of Monsters and 
monstrous Births, with the Reasons thereof 
§. 1. Of a Mole, or false Conception. 
WE have hitherto been treating of the Secrets of 
Nature in the Generation of Man, and of the 
Issue of a true Conception: It will be now convenient 
before we conclude this Discourse, to say something of 
a Mole, or false Conception, and of the Generation of 
Monsters: Both which I shall do very briefly. 
As to a Mole, or false Conception, it is called by 
the Greeks Múλη, from the Load or heavy Weight there- 
of; It being nothing else but a Mass or great Lump of 
Flesh, burdening the Womb. And it is detained to be 
an inarticulate Piece of Flesh without any Form; and 
therefore differs from Monsters, which are both Forma- 
ta and Articulata. And then it is said to be a Concep- 
tion, but a false one; which puts a Difference between 
a true Conception and a Mole; and the Difference holds 
good three ways: First, in the Genus, because a Mole 
cannot be said to be an Animal. Secondly, it differs in 
Species, because it hath no Humane Figure, and bears 
not the Character of a Man. And, Thirdly, it differs in the 
Individuum, for it hath no Affinity with the Parts, ei- 
ther in the whole Body, or any Particle of the same. 
There is Variety of Judgements among Authors, a- 
bout the producing Cause of this Effect; some affirm- 
ing, that it is produced by the Woman’s Seed going 
into the Womb without the Man’s; (but because we 
have before proved that Women have properly no Seed 
at all, but only an Ovarium, which is fecundated by 
the Active Principle of the Man’s Seed; this Opinion 
needs


Aristotle's Master-Piece. 91
needs no Confutation.) Others say, it is engendered 
of the Menstruous Blood: But should this be granted, 
it would follow that Maids by having their Courses 
stopt, might be subject to the same; which never any yet 
were. True Cause therefore of this carnous Conception 
which we call a Mole, proceeds both from the Man and 
from the Woman, from corrupt and barren Seed in the 
Man, and from the menstrual Blood in the Woman, 
both mixed together in the Cavity of the Womb, and 
Nature finding her self Weak, (yet desirous of main- 
taining the Perpetuity of her Species) labours to bring 
forth a vicious Conception, rather than none, and not 
being able to bring forth a living Creature, generates 
a Piece of Flesh. 
Now that this imperfect Conception may be known 
to be such, it is discerned by these Signs: the Monthly 
Courses are suppressed, the Belly is puffed up, and al- 
so waxes hard, the Breasts swell, and the Appetite is 
depraved. But you will say, These are Signs of a breed- 
ing Woman in a true Conception, and therefore these 
cannot distinguish a Mole. To This I answer, Though 
thus far they agree, yet they are different in several 
Respects: For a Mole may be felt to move in the Womb 
before the third Month, which an infant cannot; nor is 
this Motion of the Mole the Effect of any sensitive Po- 
wer therein, but only caused by the Faculty of the 
Womb, and of the Seminal Spirits diffused through the 
Substance of the Mole; for though it has no Animal, 
yet it has a vegetative Life But then the Belly is sud- 
denly swelled where there is a Mole; but in a true 
Conception the Belly is first contracted, and then ri- 
seth gradually. Another Difference is, the Belly being 
pressed with the Hand, the Mole gives Way, and the 
Hand being taken away, it returns to the Place again, 
but a Child in the Womb, though pressed with the 
Hand Moves not presently, and being removed returns 
not at all, or at least very slowly. But (to name no more) 
another very material Difference is, that a Child con- 
tinues not in the Womb above eleven Months at most; 
but a Mole continues sometimes four or five Years,
some-

92 Aristotle's Master-Piece.
sometimes more, and sometimes less, according to its 
being fastened in the Matrix; for sometimes it has so 
fallen out, that the Mole falls away in 4 or 5 Months: 
And if it remains until the 11th Month, the Legs are 
feeble, and the whole Body appears in a wasting Con- 
dition; on the Belly swells bigger and bigger, which 
is the Reason that some who are afflicted, think they 
are Hydropical, though it be no such Thing; which 
a Woman may easily know, if she will but consider that 
in a Dropsies the Legs swell and grow big, but in the 
Case of the Mole, they consume and wither. This Dis- 
temper is an Enemy to true Conception, and of dan- 
gerous Consequence; for a Woman that breeds a Mloe, 
is every way more inconvenienced than a Woman that 
is with Child; and all the While she keeps it, she lives 
in danger of her Life. 
The Cure of this Distemper consists chiefly in expel- 
ling it as soon as may be; for the longer it is kept, the 
worse it is, and this many times cannot be effected with- 
out Manual Operation; but that being the last Reme- 
dy, all other Means ought to be used first. Amongst 
which, Phlebotomy ought not to be omitted, for seeing 
Letting of Blood causeth Abortion, by reason it takes 
away that Nourishment which should sustain the Life 
of the Child, why may not this vicious Conception 
be by the same Means deprived of that vegetative 
Sap by which it lives? To which End, open the Li- 
ver Ven, and then the Saphena on both Feet; fasten 
Cupping-glasses to the Loins and Sides of the Belly, 
which done, let the Urinary Parts be first mollified, 
and then the expulsive Faculty be provoked to expel 
the Burden. And to loosen the Ligatures of the Mole, 
take Mallows with the Roots, three Handfuls; Pelli- 
tory, Cammomile, Violet-leaves, Meliot, Roots of 
Fennel, Parsley, Mercury, of each two Handfuls; 
Fenugreek and Linseed, of each one Pound; boil them 
in Water, and make a Bath thereof, and let her sit 
therein up to the Navel: And at her going out of the 
Bath, let her Reins and Privities be anointed with 
this Unguent: Take Ammoniaci, Labnani, fresh But- 
ter,

Aristotle's Master-Piece. 93
ter, of each an Ounce; and with Oyl of Linseed make 
an Ointment, Or, instead of this may be used Un- 
guentum Agrippæ or Dialtheæ: Also take Ed. Bronchæ 
Wasinæ Roots, or Arthæ, Mercury, of each a Handful; 
Linseed and Barley Meal, of each six Ounces; boil all 
these with Water and Honey, and make a Plaister. 
And the Ligaments of the Mole being thus loosened, 
let the expulsive Faculty be stirred up to expel the 
Mole; for the effecting of which, all those Medica- 
ments are very proper, which bring down the Cour- 
ses. And therefore take Savine, Madder, Valerian, 
Hore-hound, Sage, Hyssop, Betony, Penny-royal, 
Calamint, Hypericon, and with Water make a De- 
coction, and give three Ounces of it, with an Ounce 
and a half of Syrup of Feverfew. But if these Re- 
medies prove not available, then must the Mole be 
drawn away by manual Operation, in the Manner 
following: Let the Operator (having placed the Wo- 
man in a proper Posture, as has been dejected in Ca- 
ses of unnatural Labour) slide his Hand into the 
Womb, and with it draw forth the Mole; but if it 
be grown so big that it cannot be drawn away whole 
(which is very rare, because it is a soft tender Body, 
and much more pliable than a Child) let the Ope- 
rator bring it away by Parts, by using a Crotchet or 
Knife, if it cannot be done otherwise - And if the O- 
perator finds it joined and fastened to the Womb, he 
mast gently separate it with his Fingers Ends, his 
Nails being pared, putting them by little and little 
between the Mole and the Womb; beginning on that 
Side where it doth not stick so fast; and so pursue it 
till it be quite loosened; taking great Care, if it 
grows too fast, not to rend or hurt the proper Sub- 
stance of the Womb, proceeding as in the Case of an 
After-burden, that stays behind in the Womb when 
the String is broken-off: But a Mole hath never any 
String fastened to it, nor any Burden from whence 
it should receive its Nourishment; but does of it 
self immediately draw it from the Vessels of the 
Womb. And thus much shall suffice to be said con- 
cerning

94 Aristotle's Master-Piece.
cerning a Mole; of which I have shewed the Cause, 
the Signs, and the Cure. 
§. 2. Of Monsters, and monstrous Births. 
IN the former Section I have treated of Moles, 
which are properly false Conceptions as I have 
shewed; And now I am come in this Section, with 
which I shall conclude this Part, to say something of 
monstrous Births, and the Reason thereof. 
Monsters are properly depraved Conceptions, and 
are defined by the Antients to be Excursions of Na- 
ture; and are always vicious either in Figure, Situa- 
tion, Magnitude, or Number. 
They are vicious in Figure, when a Man bears the 
Character of a Beast: They are vicious in Magni- 
tude, when the Parts are not equal; or that one Part 
is too big for the other: And this is a Thing very 
common, by reason of some Excrescence. They are 
vicious in Situation many Ways; as if the Ears were 
on the Face, or the Eyes on the Breast, or on the 
Legs, as was seen in a Monster born at Ravenna in Ita- 
ly, in the Year 1570. And lastly, They are vicious in 
Number, when a Man hath two Heads, or four 
Hands, and two Bodies joined, which was the Case 
of the Monster born at Zarzara, in the Year 1540. 
As to the Cause of their Generation, it is either Di- 
vine or Natural; The Divine Cause proceeds from the 
permissive Will of the great Author of our Beings 
suffering Parents to bring forth such deformed Mon- 
sters, as a Punishment for their filthy and corrupt Af- 
fection, which let loose unto Wickedness, like brute 
Beasts that have no Understanding: For which Rea- 
son the antient Romans enacted, That those that are 
deformed, should not be put into Religious Houses. 
And St. Jerome, in his Time, grieved to see the De- 
formed and Lame offered up to God in Religious 
Houses, and Keckerman, by way of Inference, excluded 
all that are Misshapen, because outward Deformity of 
Body is often a Sign of the Pollution of the Heart, 
as a Curse laid upon the Child, for the Incontinency
of

Aristotle's Master-Piece. 95
of the Parents. Yet there are many born depraved, 
which ought not to be ascribed to the Infirmity of the 
Parents. Let us therefore search out the Natural Cause 
of their Generation, which according to the Ancients, 
who have dived into the Secrets of Nature, is either 
in the Matter or in the Agent, in the Seed, or in the 
Womb: The Matter may be in fault two Ways; by 
Defect, or by Excess. By Defect, when the Child hath 
but one Arm, or one Leg, &c. By excess, when it hath 
three Hands or two Heads. Some Monsters are also 
begotten by Womens bestial and unnatural Coition, &c. 
The Agent or Womb may be in fault three ways; First 
in the forming Faculty, which may be too strong, or 
too weak; by which a depraved Figure is oftentimes 
produced. Secondly, The Instrument, or Place of Con- 
ception, the evil Conformation, or evil Disposition 
whereof, will cause a monstrous Birth, And, Thirdly, 
The Imaginative Power, at the Time of Conception, 
which is of such force, that it stamps a Character of the 
Thing imagined upon the Child: So that the Chil- 
dren of an Adulteress, by the Mother’s Imaginative 
Power, may have the nearest Resemblance to her own 
Husband, though begotten by another Man. And 
through this Power of the Imaginative Faculty it was, 
that a Woman at the Time of Conception, beholding the 
Picture of a Black-amore, conceived, and brought forth 
a Child resembling an Æthiopian. And that this Power 
of the Imagination was well enough known to the An- 
cients, is evident by the Example of Jacob, the Father 
of the twelve Tribes of Israel, who having agreed with 
his Father-in-law to have all the spotted Sheep for the 
keeping of his Flock to increase his Wages, took Hazel- 
Rods, and peeled with white Streaks in them, and laid 
them before the Sheep when they came to drink, and 
then coupling there together, whilst they beheld the 
Rods, conceived end brought forth spotted Young. Nor 
does the Imagination work in the Child at the time of 
Conception only, but afterwards also; as was seen in 
the Example of a worthy Gentlewoman, who being 
big with Child, and passing by a Butcher killing of
Meats, 

96 Aristotle's Master-Piece.
Meat, a drop of Blood spurted on her Face; where- 
upon she presently said. That her Child would have 
some Blemish on his Face: Which proved true; for 
at the Birth it was found marked with a red Spot. 
But besides the Ways already mentioned, Monsters 
are sometimes produced by other Means; to wit, by 
the undue Coition of a Man with his Wife, when her 
monthly Flowing are upon her; which being a Thing 
against Nature, no Wonder that it should produce an 
Unnatural Issue. If therefore a Man’s Define be never 
so great for Coition (as sometimes it is after long Ab- 
sence,) yet if a Woman knows that the Custom of Wo- 
men is upon her, she ought not to admit of any Em- 
braces, which at that time are both unclean and unna- 
tural; the Issue of those unclean Embraces proving of- 
ten monstrous, as a just punishment for such a turpidinous 
Action. Or if they should not always produce monstrous 
Births, yet are the Children then begotten for the most 
part dull, heavy, and sluggish, and defective in their 
Understanding, wanting the Vivacity and Liveliness 
which those Children who are begotten when Women 
are free from their Courses, are endued withal. 
There has been something to do among Authors, 
to know whether those that are born Monsters have 
reasonable Souls; some affirming, and others denying 
it; the Result on both sides at last coming to this, 
That those who according to the Order of Nature, 
are descended from our first Parents, by the Coition 
of Man and Woman, though their outward Shape 
may be deformed and monstrous, have notwithstanding 
reasonable Souls. But those Monsters that are not be- 
gotten by Men, but are the Product of a Womans un- 
natural Lust and Copulating with other Creatures, shall 
perish as the brute Beasts by whom they were begot- 
ten, not having a reasonable Soul. The some being also 
true of imperfect and Abortive Births. 
The are some opinion, that Monsters may be engen- 
dered by some infernal Spirits; but notwithstanding, 
Egidius Facius pretended to believe it with respect to a 
deformed Monster born at Cracovia; and Hieronymus 
Car-

Aristotle's Master-Piece. 97
Cardanus writeth of a Maid, that was got with Child 
by a Devil, she thinking it had been a fair young Man: 
Yet it looks more like Frenzy than Faith to believe it, 
as being contrary both to Reason and Religion: For 
the Devil being a wicked Spirit, and not capable of 
having humane Seed, how is it possible he should be- 
get a Humane Creature? If they say, That the Devil 
may assume to himself a dead Body and enliven the Fa- 
culties of it, and thereby make it able to generate; I 
answer, that though we suppose this could be done, 
which I believe not, yet that Body must bear the 
Image of the Devil; And it borders upon Blasphemy, 
to think the All wife and Good-being would so far give 
Way to the worst of Spirits, as to suffer him to raise 
up his Diabolical Off-spring. For in the School of Na- 
ture we are taught the contrary, viz. That like be- 
gets like; whence it follows that a Man cannot be born 
of a Devil. Yet it cannot be denied, but that Devils, 
transforming themselves into Humane Shapes, may a- 
buse both Men and Women, and with wicked People 
use Carnal Copulation. But that any such unnatural 
Conjunction can bring forth a Humane Creature, is 
contrary to both Nature and Religion. 
Of monstrous Births some Instances I'll shew, 
Which tho' they frightfull seem unto our View, 
Yet they by their misshapen Forms may preach, 
And unto all may this sound Doctrine teach: 
That those who all their Members do enjoy, 
And no affrighting monstrous Forms annoy, 
May to their great Creator's Laud declare,
He, not them selves, has made them what they are;
And therefore unto him belongs the Praise, 
Whose Works are wonderful and all his Ways 
Will just and righteous in the End appear, 
What e'er short sighted Mortals censure here. 
E The

98 Aristotle's Master-Piece.
The first I shall present, is a most strange, hideous 
and frightful Monster indeed, representing as hairy 
Child. It was all over covered with Hair like a Beast. 
That which rendered it yet more frightful was, that its 
Navel was in the Place where his Nose should stand, 
and his Eyes placed where his Mouth should have been; 
and its Mouth was in the Chin. It was of the Male- 
kind, and was born in France in the Year 1579, at a 
Town called Arles in Provence, and lived but a few 
Days, affrighting all that beheld it. It was looked up- 
on as a Fore runner of those Desolations which soon af- 
ter happened in that Kingdom, wherein Men were to- 
wards each other, more like Beasts than Humane 
Creatures. 
Where Children thus are born with hairy Coats, 
Heavens Wrath unto the Kingdom it denotes.
Near

Aristotle's Master-Piece. 99
Near Elselling in Germany, in the Year of our Lord 
1529, there was a Boy born with one Head and one 
Body, but having four Ears, four Arms, four Thighs 
four Legs and four feet. This Birth the Learned, who 
beheld it, judged to proceed from the Redundance of 
the Seed: But there not being enough for Twins, 
Nature formed what she could, and so made the most of 
it. This Child lived some Years; and though he had 
four Feet, he knew not how to go; by which we may 
see the Wisdom of Nature for rather the God of Na- 
ture) in the Formation of the Body of Man. 
Heaven in our first Formation did provide 
Two Arms and Legs, and what we have beside,
Renders us monstrous; and misshapen too, 
Nor have we any Work for them to do. 
Two Arms, two Legs, are all that we can use, 
And to have more, there's no wise Man would chuse.
E2 In  


100 Aristotle's Master-Piece.
in the Time of Henry the Third, there was a Wo- 
man delivered of a Child, having two Heads and four 
Arms, and the rest was a Twin unto the Navel; and 
then beneath all the rest was single, as appears in the 
Figure; the Heads, were so placed, that they looked 
contrary ways, and each Head had two distinct Arms 
and Hands; they would both laugh, both speak, and 
both cry: and eat and be hungry together: Sometimes 
the one would speak and the other would keep Silence; 
and sometimes both speak together. It was of the Fe- 
male Sex; and though it had two Mouths, and did eat 
with both, yet was there but one Fundament to dis- 
burden Nature. It lived several Years, but one out-li- 
ved the other three Years, carrying the dead one (for 
there was no parting them) till at last the other faint- 
ed with the Burden, and more with the stink of the 
dead Carcass.
In 

Aristotle's Master-Piece. 101
In Flanders, between Antwerp and Mackline, in a 
Village called Ubaten, a Child was born, which had 
two Heads and four Arms, seeming like two Girls 
joined together; having two of their Arms lifted up 
between, and above their Heads; the Thighs being 
placed as it were cross one another, according to the 
Figure: How long they lived, I had no Account of. 
Nature does to us sometimes Monsters show, 
That we by them may our own Mercies know: 
And thereby Sin's Deformity may see, 
Than which there's nothing can more monstrous be. 
The End of the second Part.
E3 Aristotle's 

102
Aristotle's Master-Piece.
The Third Part
Displaying the 
Secrets of Nature, 
Relating to 
PHISIOGNOMY, 
Either in Man or Woman, not only by Inspec- 
tion into their Faces and Hands, but by Ob- 
servation of all other Parts of their Body. 
WHEN I first began this Treatise, I intend- 
ed to have gone no farther with Aristotle’s 
Master-Piece, than what related to the Ge- 
neration of Man; but since recollecting how useful, 
and withal how scarce his Treatise of Physiognomy 
and Palmistry was, I thought it would be worth my 
While to communicate it to the Publick, for the Be- 
nefit and Advantage of those who are curious Enqui- 
rers into the Secrets of Nature; and this I have the 
rather done, as that which will afford both much 
Pleasure, and more Profit; and therefore it cannot 
fail but please: For, according to the Poet, 
He only 'tis that hits the White, 
Who mixes Profit with Delight. 
What I have to lay down, relating to this Subject, 
is what neither the Title nor Epistle makes any Men- 
tion of; but I hope the Reader will not impute it as
a Fault, 

Aristotle's Master-Piece. 103
a Fault, to find himself so agreeably surprised, as to 
meet with what is both useful and diverting, unex- 
pectedly. 
CHAP. I. 
§. I. Of Physiognomy, shewing what it is, and from 
whence derived. 
PHysiognomy is an ingenious Science, or Know- 
ledge of Nature, by which the Inclinations and 
Depositions of every Creature are understood: And 
because some of the Members are uncompounded, and 
intire of themselves, as the Tongue, the Heart, &c. 
and some are of a mixt Nature, as the Eye, the Nose, 
and others, we therefore say. That there are many 
Signs which agree and live together, which inform a 
wise Man how to make his Judgment before he be too 
rash to deliver it to the World. 
Nor is it to be esteemed a foolish or idle Art, see- 
ing it is derived from the superior Bodies; for there 
is no Part of the Face of Man, but what is under 
the peculiar Influence or Government, not only of 
the seven Planets, but also of the twelve Signs of the 
Zodiac; and from each governing Part is the Nature 
and Inclination of a Man or a Woman plainly foretold, 
if the Person Undertaking this Province, or pretend- 
ing to it, be an Artist: Which that my Reader may 
hereby attain to, I shall Set these Things in a clearer 
Light. 
§. 2. Of the Government of the Face by the Signs and 
Planets; shewing under which of them each Part of 
it is. 
THat this Government of the Face, and the seve- 
ral Parts thereof by the Signs and Planets, may 
be the more obvious to the Reader, I have here in- 
serted the following Figure. By this the Reader 
may see at the first Glance, that the Forehead is go- 
verned by ♂ Mars, the right Eye is under the Do- 
E4 minion 

104 Aristotle's Master-Piece.
minion of ⊙ Sol, the left Eye is ruled by the Moon ☾ , 
or Luna; the right Ear is the Care of Jupiter ♃ , the 
left of Saturn ♄ ; the Rule of the Nose is claimed by 
Venus ♀ , (which, by the way, is one Reason, that in 
all unlawful Venereal Encounters, the Nose is so sub- 
ject to bear the Scars which are gotten in those Wars:) 
And the nimble Mercury ☿ , the Significator of Elo- 
quence, claims the Dominion of the Mouth, and that 
very justly. 
Thus have the seven Planets divided the Face a- 
mong them, but not with so absolute a Sway, but that 
the twelve Signs of the Zodiac do also come in for a 
Part. And therefore the Sign ♋ Cancer presides in 
the uppermost Part of the Forehead, and ♌ Leo at- 
tends upon the right Eye-brow, as ♐ Sagitary does 
upon the right Eye, and ♎ Libra upon the right Ear: 
Upon

Aristotle's Master-Piece. 105
Upon the left Eye and Eye brow, you will find ♒ A-   
quarius and ♊ Gemini, and ♈ Aries taking Care of 
the left Ear; ♉ Taurus rules in the Middle of the 
Forehead, and ♑ Capricorn the Chin; ♏ Scorpio takes 
upon him the Protection of the Nose; ♍ Virgo claims 
the Precedence of the right Cheek, and ♓ Pisces of 
the left. And thus the Face of Man is cantoned out 
amongst the Signs and Planets; which being carefully 
attended to, will sufficiently inform the Artist how to 
pass a Judgement. For, according to the Sign or Pla- 
net ruling, so also is the Judgement to be of the Part 
ruled; which all those that have Understanding know 
easily how to apply. 
§. 3. Of the Difference to he made in the Judgement of 
Physiognomy between Man and Woman, &c. 
IN the Judgement that is to be made from Physiog- 
nomy, there is a great Difference betwixt a Man and 
a Woman; the Reason is, because in Respect of the 
whole Composition, Man doth more fully compre- 
hend it, than Women doth, as may evidently appear 
by the Manner and Method we shall give in the fol- 
lowing Sections. Wherefore the Judgement, which 
we shall pass in every Chapter, does properly con- 
cern a Man, as comprehending the whole Species, 
and but improperly the Woman, as being but a Part 
thereof, and included in the Man: And therefore who- 
ever is called to give Judgement on such or such a 
Face, ought to be wary, and very careful that he ob- 
serves not only one or two, but all the Lines and 
Marks that belong to it; Respect being also had unto 
the Sex; For when we behold a Man, whose Face is 
like unto a Woman, and we pass our Judgement upon 
it, having diligently observed it, and not in his Face 
only, but on other Parts of his Body, as his Hands, 
&c. in like Manner we also behold the Face of a Wo- 
man, who in Respect of her Flesh and Blood is like un-
to a Man, and in the Disposure also of the greatest 
Parts of her Body. But does Physiognomy give the 
E5 same


106 Aristotle's Master-Piece.
same Judgement on her, as it does of a Man that is 
like unto her? By no means, but far otherwise, in re- 
gard that the Conception of the Woman is much dif- 
ferent from that of a Man, even in those Respects which 
are said to be common. Now in these common Re- 
spects, two Parts are attributed to a Man, and a third 
Part to a Woman. 
Wherefore it being our Intention to give you an 
exact Account, according to the Rules of Physiogno- 
my, of all and every Part of the Members of the Body, 
we will begin with the Head, as it hath Relation on- 
ly to Man and Woman, and not to any other Creature, 
that the Work may be more obvious to every Reader. 
CHAP. II. 
Of the Judgement by Physiognomy, drawn from all Parts 
of the Head and Face. 
§ I. Of the Hair of the Head, either in Man or Woman. 
HAir that hangs down without curling, if it be of 
a fair Complexion, and thin, and soft withal, sig- 
nifies a Man to be naturally faint hearted, and of a weak 
Body, but of a quiet and harmless Disposition. Hair 
that is big and thick, and short withal, denotes a Man 
to be of a strong Constitution, secure, bold, deceitful, 
and for the most Part unquiet and vain; lusting after 
Beauty, and more foolish than wife, though Fortune 
may favour him. He whose Hair is partly curled and 
partly hanging down, is commonly a wise Man, or a 
very Fool, or else a very Knave as he is a Fool. He 
whose Hair growth thick on his Temples, and his 
Brow, that one may at the first Sight certainly 
conclude that such a Man is by Nature simple, vain, 
luxurious, lustful, credulous, clownish in his Speech 
and Conversation, and dull in his Apprehension. He 
whose Hair not only curls very much, but busheth 
cut, and stands an End, if the Hair be of a white, or 
yellowish Colour, he is by Nature proud and bold, 
dull of Apprehension, soon angry, a Lover of Venery, 
and


Aristotle's Master-Piece. 107
and given to lying, malicious, and ready to do any
Mischief. He whose Hair rises in the Corners of his 
Temples, and are gross and rough withal, is a Man 
highly conceited of himself, inclined to Malice, but 
cunningly conceals it, is very courtly, and a Lover of 
new Fashions. He who hath much Hair, that is to 
say, whose Hair is very thick all over his Head, is na- 
turally vain, and very luxurious, of a good Digestion, 
easy of Belief, and slow of Performance, of a weak 
Memory, and for the most Part unfortunate. He 
whose Hair is of a reddish Complexion, is for the 
most Part, if not always proud, deceitful, detracting, 
venereous, and full of Envy. He whose Hair is ex- 
traordinary fair, is for the most Part a Man fit for all 
praise-worthy Enterprizes; a Lover of Honours, but 
much inclined more to Good than Evil, laborious and 
careful to perform whatsoever is committed to his 
Care; secret in the Carrying on of any Business, and 
fortunate. Hair of yellowish Colour, shews a Man to 
be good conditioned, and willing to any Thing; fear- 
ful, shame-faced, and weak of Body, but strong in 
the Abilities of the Mind, and more apt to remember, 
than revenge an Injury. He whose Hair is of a 
brownish Complexion, and curleth not too much nor 
too little, is a well-disposed Man, inclined to that 
which is good, a Lover of Peace, Cleanliness, and 
good Manners. He whose Hair turns grey, or hoary, 
in the Time of his Youth, is generally given to Wo- 
men, vain, false, unstable, and talkative. Note, That 
whatever Signification the Hair has in Men, it has 
the same in Women also. 
Thus does wife Nature make our very Hair, 
Shew all the Passions that within us are; 
If to the Bottle we are most inclin'd, 
Or if we fancy most the Female Kind; 
If unto Virtue's Paths our Mind we bend, 
Or if to vicious Ways our Footsteps tend; 
A skillful Artist can unfold the same, 
And from our Hair a certain Judgement frame: 
But

108 Aristotle's Master-Piece.
But since our Periwigs art come in Fashion, 
No Room is left for such an Observation. 
§. 2. Of Judgement by Physiognomy, drawn from the 
Forehead. 
THE Forehead that riseth in a Round, signifies 
a Man liberally merry, of a good Understand- 
ing, and generally inclined to Virtue. He whose 
Forehead is fleshy, and the Bone of the Brow jutting 
out, and without Wrinkles, is a Man much inclined 
to Suits of Law, contentious, vain, deceitful, and ad- 
dicted to follow ill Courses. He whose Forehead is 
very low and little, is of a good Understanding, mag- 
nanimous, but extreamly bold and confident, and a 
great Pretender to Love and Honour. He whose 
Forehead seems sharp and pointing up in the Corners 
of his Temples, so that the Bone seems to jutt forth a 
little, is a Man naturally vain and fickle, and weak in 
his Intellectuals. He whose Brow on the Temple is 
full of Flesh, is a Man of a great Spirit, proud, wrath- 
ful, and of a gross Understanding. He whose Brow 
is full of Wrinkles, and hath as it were a Seam com- 
ing down the Middle of his Forehead, so that a Man 
might think he had two Foreheads, is one that is of 
a great Spirit, a great Wit, void of Deceit, and yet 
of a hard Fortune. He who has a full large Forehead, 
and a little round withal, destitute of Hair, or at 
least, that has little on it, is bold, malicious, high 
spirited, full of Choler, and apt to transgress beyond 
all Bounds, and yet of a good Wit, and very appre- 
hensive. He whose Forehead is long and high, and 
jutting forth, and whose Face is figured almost sharp, 
or picked towards the Chin, is one reasonably honest, 
but weak and simple, and of a hard Fortune. 
Who views Men well, may on their Vices hit, 
For some Mens Crimes are in their Forehead writ: 
But the resolved Man out-braves his Fate, 
And will be Good, altho' Unfortunate.
§. 3. Of 


Aristotle's Master-Piece. 109
§. 3. Of what Judgement may be given by Physiognomy 
from the Eye-brows of Man or Woman. 
THose Eye-brows that are much arched, whether 
in Man or Woman, and which by a frequent 
Motion elevate themselves, shew the Person to be 
proud, high-spirited, vain-glorious bold and threat- 
ning; a Lover of Beauty, and indifferently inclined 
either to Good or Evil. He whose Eye-lids bend 
downwards when he speaks to another Man, or when 
he looks upon him, and who has a Kind of skulking 
Look, is by Nature a penurious Wretch, close in all 
his Actions, of very few Words, but full of Malice 
in his Heart. He whose Eye-brows are thin, and 
have but little Hair upon them, is but weak in his 
Intellectuals, and too credulous, very sincere, sociable, 
and desirous of good Company. He whose Eye- 
brows are folded, and the Hair thick, and bending 
downwards, is one that’s clownish, and unlearned, 
heavy, suspicious, miserable, envious, and one that 
will cheat and cozen you if he can, and is only to be 
kept honest by good looking to. He whose Eye-brows 
have but a short Hair, and of a whitish Colour, is 
fearful, and very easy of Belief, and apt to undertake 
any Thing. Those on the other Side, whose Eye- 
brows are black, and the Hair of them but thin, will 
do nothing without great Consideration, and are bold 
and confident in the Performance of what they under- 
take; neither are they apt to believe any Thing 
without Reason for so doing. 
Thus by the Eye-brows Women Minds we know, 
Whether they’re white, or black, or quick, or flow: 
And whether they'll be cruel, or be kind, 
By looking in their Eye-brows, we may find. 
§. 4. How to judge from the Space between the Eye-brows. 
IF the Space between the Eye-brows be of more 
than ordinary Distance, it shews the Person to be 
hard-


110 Aristotle's Master-Piece.
hard-hearted, envious, close and cunning; apprehen- 
sive, greedy of Novelties, of a vain Fortune, addict- 
ed to Cruelty more than Love. But those Men whose 
Eye-brows are at a greater Distance from each other, 
are for the most Part of a dull Understanding; yet 
subtle enough in their Dealings, and of an uncommon 
Boldness, which is often attended with a great Felici- 
ty; but that which is most commendable in them, is, 
That they are most sure and constant in their Friend- 
ships. 
§. 5. Judgement to be made from the Eyes of either 
Man or Woman. 
GReat and full Eyes either in Man or Woman, 
shew the Person to be for the most Part sloth- 
ful, bold, envious, a bad Concealer of Secrets, mise- 
rable, vain, given to lying, and yet of a bad Memo- 
ry, flow of Invention, weak of his Intellectuals, and 
yet very much conceited of that little Knack of Wis- 
dom he thinks himself Master of. He whose Eyes 
are hollow in his Head, and therefore discerns excel- 
lently well at a great Distance, is one that is suspici- 
ous, malicious, furious, perverse in his Conversation, 
of an extraordinary Memory, bold, cruel, and false 
both in Words and Deeds threatening, vicious, luxu- 
rious, proud, envious, and treacherous: But he 
whose Eyes are as it were starting out of his Head, is 
a simple foolish Person, shameless, very servile, and 
easily to be persuaded either to Vice or Virtue. 
He who looks studiously and acutely with his Eyes 
and Eye-lids downwards, is denoted thereby to be of 
a malicious Nature, very treacherous, false, unfaithful, 
envious, miserable, impious towards God, and dis- 
honest towards Men. He whose Eyes are small, and 
conveniently round, is bashful and weak very credu- 
lous, liberal to others, and civil in his Conversation. 
He whose Eyes do look a squint, is thereby denoted 
to be a deceitful Person, unjust, envious, furious, a 
great Liar, and as the Effect of all this, miserable. 
He who hath a wandering Eye, and which is rolling 
up


Aristotle's Master-Piece. 111
up and down, is for the most Part a vain, simple, de- 
ceitful Man, lustful, treacherous, and high-minded, 
an Admirer of the Fair Sex, and one easy to be per- 
suaded to Vice or Virtue. He or she whose Eyes are 
often winking, and which move forward and back- 
ward, shews the Person to be luxurious, unfaith- 
ful, and treacherous, presumptuous, and hard to be- 
lieve any Thing that is spoken. If a Person has any 
Greenness mingled in the white of his Eyes, such is 
commonly silly, and often very false, vain and deceit- 
ful, unkind to his Friends, great Concealer of his 
own Secrets, and very cholerick They whose Eyes 
are every way rolling up and down, or they who sel- 
dom move their Eyes, and when they do, do as it 
were draw their Eyes inwardly, and accurately fasten 
them upon some Object, such are by their Inclinations 
very malicious, vain-glorious, slothful, unfaithful, en- 
vious, false and contentious. They whose Eyes are 
addicted to be blood-shot, are naturally cholerick, 
proud, disdainful, cruel, without Shame, perfidious, 
and much inclined to Superstition. They who have 
Eyes like Eyes of Oxen, are Persons of good Nutri- 
ment, but of a weak Memory, and dull of Under- 
standing, and silly in their Conversations. But those 
whose Eyes are neither too little, nor too big, and in- 
clined to a Black, do signify a Man mild, peaceable, 
honest, witty, and of a good Understanding; and one 
that, when need requires it, will be serviceable to his 
Friend.
These from the Eyes we several Things may see, 
By Nature’s Art of Physiognomy, 
That no Man scarce can make a Look astray,
But we thereby some secret Symptoms may 
Discern of their intentions, and foresee, 
Unto what Paths their Steps directed be. 
And this may teach us Goodness more to prize, 
For where one’s good, there's twenty otherwise.
§. 6. Of 

112 Aristotle's Master-Piece. 
§. 6. Of Judgment drawn from the Nose. 
A Long and thin Nose denotes a Man bold, curi- 
ous, angry, vain, easie to be persuaded, either 
to Good or evil, weak and ridiculous. A long Nose, 
and extended, the Tip of it bending downwards, shews 
the Person to be wise, discreet, secret and officious, 
honest and faithful, and one who will not be over-reach- 
ed in Bargaining. A Bottle Nose is what denotes a Man 
to be impetuous in the obtaining his Desire; also vain, 
false, luxurious, weak, and an uncertain Man; apt to 
believe, and easy to be persuaded. A Nose broad in the 
Middle, and less towards the End, denotes a vain and 
talkative Person, a Liar, and one of a hard Fortune. 
He who hath a Long and great Nose, is an Admirer of 
the fair Sex, and well accomplished for the Wars of 
Venus; but ignorant in the Knowledge of any Thing 
that’s good, extremely adicted to Vice; assiduous in 
the obtaining what he desires, and very secret in the 
Prosecution of it; and though very ignorant, would 
fain he thought very knowing. A Nose very sharp on 
the Tip of it, and neither too long nor too short, too 
thick, nor too thin, denotes the Person, if a Man, to 
be of a fretful Disposition, always pining and pevish; 
and if a Woman, a Scold, contentious, wedded to her 
own Humours, of a moross and dogged Carriage, and 
if married, a plague to her Husband. A Nose very 
round in the End of it, and having but little Nostrils, 
shew, the Person to be munificent and liberal, true to 
his trust, but withal very proud credulous, and vain. 
A Nose very long and thin at the End of it, and some- 
thing round withal, signifies one bold in his Discourse, 
honest in his Dealings, patient in receiving, and slow 
in offering Injuries, but yet privately malicious. He 
whose Nose is naturally more red than any other Part 
of his Face, is thereby denoted to be covetous, impious,
luxurious, and an Enemy to Goodness. A Nose that 
turns up again, and is long and full on the Tip of it, 
shews the Person that has it to be bold, proud, cove-
tous, 

Aristotle's Master-Piece. 113
tous, envious, luxurious, a Lyar and Deceiver, vain, 
glorious, unfortunate and contentious. He whose Nose 
riseth high in the Middle, is prudent and politick, and 
of great Courage, honourable in his Actions, and true 
to his Word. A Nose big at the End, shews a Person 
to be of a peaceable Disposition, industrious and faith- 
ful, and of Good Understanding A very thick Nose 
with wide Nostrils, denotes a Mon dull of Apprehen- 
sion, and more inclined to Simplicity than Wisdom; 
and withal contentious, envious, vain glorious, and 
a Liar. 
Thus from the Nose our physiognomist
Can smell men Inclinations if he lift; 
And from its Colour and its various Make, 
Of Vice and Virtue can a Survey take. 
§. 7. Judgement co be made from the Nostrils. 
WHen the Nostrils are close and thin, they denote 
a Man to have but little Testicles, and to be ve- 
ry desirous of the Enjoyment of Women, but modest 
in his Conversation. But he whose Nostrils are great 
and wide, is usually well hung and lustful; but with- 
al, of an envious, bold and treacherous Disposition, and 
though dull of Understanding, yet confident enough. 
Thus those who chiefly mind the brutal Part, 
May learn to chuse a Husband by this Art. 
§. 8. Of Judgement to be made from the Mouth. 
A Great and wide Mouth, shews a Man to be bold 
warlike, shameless, and Stout, a great Liar, and 
as great a Talker, and Carrier of News, and also a 
great-Eater; but as to his Intellectuals, he is very 
dull, being for the most part very simple. A little 
Mouth shews the Person to be of a quiet and pacifick
Temper, somewhat fearful, but faithful, secret, mo-
dest, bountiful, and but a little Eater. Ho whose Mouth 
smells of a bad Breath is one of a corrupted Liver, or 
Lungs, is oft-times vain, wanton, deceitful, of indiffe-
rent  


114 Aristotle's Master-Piece.
rent Intellects, envious, covetous, and a Promise break- 
er. He that has a sweet Breath is the contrary. 
Thus from the Mouth it self, we likewise see 
What Signs of Good and Bad may gather’d be 
For Let the Wind blow East, West, Norths or South, 
Both good and bad proceed out of the Mouth. 
§. 9. Judgements drawn from the Lips of a Man or Woman. 
THe Lips, when they are very big and blabbering, 
shew a Person to be credulous, foolish, dull, and 
stupid, and apt to be inticed to any Thing. Lips of an 
indifferent Size, denote a Person to be discreet, secret 
in all Things, judicious, and of a good Wit, but some- 
what hasty. To have Lips well coloured, and more 
thin than thick, shews a Person to be good conditioned, 
and well humoured in all Things, and more easily 
persuaded to Good than Evil. To have one Lip big- 
ger than another, shews Variety of Fortunes, and de- 
notes the Party to be of a dull sluggish Temper, and 
but of a very indifferent Understanding, as being much 
addicted to Folly. 
The Lips they so much drat on for a Kiss, 
Oft tell fond Levers when they do amiss.
§. 10. Of Judgements drawn from the Teeth. 
WHen the Teeth are small, and but weak in per- 
forming their Office, and especially if they are 
short and few, though they show the Party to be of a 
weak Constitution, yet they denote him to be of an 
extraordinary Understanding; and not only so, but also 
of a meek disposition, honest, faithful, and secret in 
whatsoever he is entrusted with. To have some Teeth 
longer or shorter than others denotes a Person to be of 
a good Apprehension, but bold, disdainful, envious, 
and Proud. To have the Teeth very long, and grow- 
ing sharp towards the End, if they are long in chaw- 
ing, and thin withal, denote the Person to be envious, 
gluttonous, bold, shameless, unfaithful, and suspicious. 
When

Aristotle's Master-Piece. 115
When the-Teeth look very brown or yellowish, whe- 
ther they be long or short, it shews the Person to be of 
a suspicious Temper, envious, deceitful, turbulent. To 
have Teeth strong, and close together, shews the Party 
to be of long Life, a Desirer of Novelties, and Things 
that are fair and beautiful, but of a high Spirit, and one 
that will have his Humour in all Things; he loves to 
hear News, and afterwards to repeat them; and is apt 
to entertain any Thing into his Belief. To have Teeth 
thin and weak, shews a weak and feeble Man, and one 
of a short Life, and of a weak Apprehension; but chaste, 
shame-faced, tractable, and honest. 
Thus from the Teeth an Artist can portend, 
Whether Men Steps to Vice or Virtue bend. 
§ 11. Judgements drawn from the Tongue. 
A Tongue too swift in Speech, shews a Man to be 
downright foolish, or at best but of very shallow 
or vain Wit. A stammering Tongue, or one that stum- 
bles in the Mouth, signifies a Man of weak Under- 
standing, and of a wavering Mind, quickly in a Rage, 
and soon pacified. A very thick and rough Tongue, 
denotes e Man to be apprehensive, subtle, and full of 
Complements, yet vain and disdainful, treacherous, 
and prone to impiety. A thin Tongue shews a Man of 
Wisdom and sound judgement, very ingenious, and of 
an affable Disposition, yet sometimes timorous, and 
too credulous. 
No Wonder 'tis that from Mens Speech we see, 
Whether or no they wise or foolish be: 
But from a silent Tongue our Author tells
The secret Passions that within Men dwells.
§. 12. Judgements to be drawn from the Voice of Men or 
Women. 
A Great and full Voice in either Sex, shews them to 
be of a great Spirit, confident, proud, and wil- 
ful. A faint and weak Voice, attended with but little  
Breath-

116 Aristotle's Master-Piece.
Breath, shews a Person to be of a good Understanding, 
a nimble Fancy, a little Eater, but weak of Body, and 
of a timorous Disposition. A loud and shrill Voice, 
which sounds clearly, denotes a Person provident, sa- 
gacious, true, and ingenious, but withal capricious, 
vain-glorious, and too credulous. A strong Voice when 
a Man sings, denotes him to be of a reasonable strong 
Constitution, and a good Understanding, neither too 
penurious, nor too prodigal; also ingenious, and an
Admirer of the Fair Sex. A weak and trembling Voice,  
shews the Owner of it to be envious, suspicious, slow
in Business, feeble and fearful. A loud, shrill, and un- 
pleasant Voice, signifies one bold and valiant, but 
quarrelsome and injurous, and altogether wedded to his 
own Humours, and governed by his own Counsels. A 
rough and hoarse Voice, whether in speaking or singing, 
declares one to be a dull and heavy Person, of much 
Guts and little Brains. A full, and yet mild Voice, 
and pleasing to the Hearer, shews a Person to be of a 
quiet and peaceable Disposition (which is a great Vir- 
tue, and rare to be found in a Woman) and also very 
thrifty, and secret, not prone to Anger, but of a yield- 
ing Temper. A Voice beginning low (or in the Base) 
and ending high in the Treble, denotes a Person to be 
violent, angry, bold, and secure. 
Thus by our Voice, is to an Artist known, 
Unto what Virtue or what Vice we're prone: 
And be that will offer good Wife make choice, 
May abuse her by observing of her Voice. 
§. 13. Judgement drawn from the Chin. 
A Thick and full Chin abounding with too much 
Flesh, shews a Man inclined to Peace, honest, and 
true to his Trust; but slow in Invention, and easy to 
be drawn either to Good or Evil. A picked chin, and 
reasonably full of Flesh, shews a Person to be of a 
good Understanding, a high Spirit, and a laudable 
Conversation. A double Chin shews a peaceable Dis-
position,

Aristotle's Master-Piece. 117
position, but one dull of Apprehension, vain, credu- 
lous, a great Supplanter, and secret in all his Actions. 
A crooked Chin bending upwards, and picked for want 
of Flesh, is by the Rules of Physiognomy, according 
to Nature, a very bad Man; being proud, impudent, 
envious, threading, deceitful, prone to Anger and 
Treachery, and a great Thief. 
Thus from the Forehead to the Chin we've shown 
How Mankind's Inclinations may be known; 
From whence th' observing Reader needs must find 
We're more to Evil than to Good inclin'd.
§. 14. Judgement to be made from the Beard.
YOung Men have usually Hair begin to down up- 
on their Chins at fifteen Years of Age, and 
sometimes sooner. These Hairs proceed from the Su- 
perfluity of Meats, the Fumes whereof ascend to their 
Chin and Cheeks, like Smoak to the Funnel of a
Chimney; and because it cannot find an open Passage, 
by which it may ascend higher, it vents it self forth, 
in the Hairs, which are called the Hair of Beard. 
There are very few, or almost no Women at all that 
have Hair on their Cheeks; and the Reason is, those 
Humours which cause Hair to grow on the Cheeks of 
a Man, are by Women evacuated in their monthly 
Courses; which they have more or less, according to 
the Heat or Coldness of their Constitutions, and the 
Age and Motion of the Moon; of which we have 
spoken at large in the first Part of this Book. Yet 
sometimes Women of a hot Constitution have Hair to 
be seen on their Cheeks, but more commonly on their 
Lips, or near unto their Mouths, where the Heat 
most abounded. And where this happens, such Wo- 
men are much addicted to the Company of Men, and 
are of a strong and manly Constitution. And a Wo- 
man who hath but little Hair on her Cheeks, or a- 
bout her Mouth and Lips, is of a good Complexion, 
weak of Constitution, shamefaced, mild, and obedi- 
ent; whereas a Woman of a more hot Complexion is  
quite


118 Aristotle's Master-Piece.
quite otherwise. But in a Man, a Beard well com-
posed, and thick of Hair, signifies a Man of good Na- 
ture, honest, loving, sociable, and full of Humanity. 
But on the contrary, he that hath but little beard, is 
for the most Part naturally proud, pining, peevish, 
and unsociable. They who have no Beards, have 
always shrill and strange kind of squeaking Voices, and 
are of a weak Constitution; which is apparent in the 
Case of Eunuchs, who, after they are deprived of 
their Virility, are transformed from the Nature of 
Men into the Condition of Women. 
Of Mens and Womens Beards I might say more, 
But Prudence bids me that Discourse give o’er. 
§. 15. Of the Judgements drawn from the Ears. 
GReat and thick Ears are a certain Sign of a fool- 
ish Person, of a bad Memory, and worse Un- 
derstanding. But small and thin Ears shew a Person 
to be of a good Wit and Understanding, grave, secret, 
thirsty, modest, resolute, of a good Memory, and 
one willing to serve his Friend. He whose Ears are 
longer and broader than ordinary, is thereby signified 
to be a bold Man, uncivil, vain, foolish, serviceable to 
another more than himself, and a Man of small In- 
dustry, but of great Stomach. 
Who his just Praise unwillingly does hear. 
Shows a good Life, as well as a good Ear. 
§. 16. Judgments drawn from the Face either of Man 
or Woman. 
A Face apt to sweat on every Motion, shews the 
Person to be of a hot Constitution, vain and lux- 
urious, of a good Stomach, but of a bad Understanding, 
and a worse Conversation. A very fleshly Face, shews 
the Person to be of a fearful Disposition, but a merry 
Heart, and withal bountiful and discreet, easy to be 
intreated, and apt to believe every Thing. A lean Face 
by the Rules of Physiognomy, denotes the Person to be 
of

Aristotle's Master-Piece. 119
of a good Understanding, but somewhat capricious, 
and disdainful in his Conversation. A little and round 
Face shews a Person to be simple, very fearful, of a 
bad Memory, and a clownish Disposition. A plump 
Face and full of Carbuncles, shews a Man to be a great 
Drinker of Wine, vain, daring, and soon intoxicated. 
A Face red, or high coloured, shews a Man to be much 
inclined to Choler, and one that will be soon angry, 
and not easily pacified. A long and lean Face, shews 
a Man to be bold both in Speech and Action, but with- 
al foolish, quarrelsome, proud, injurious, and deceitful, 
A Face every way of a due Proportion, denotes an inge- 
nious Person, one fit for any Thing, and very much in- 
clined to what is good. One of a broad, full, fat Face, 
is by the Rules of Physiognomy of a dull, lumpish, hea- 
vy Constitution, and for that one Virtue has three Vi- 
ces. A plain flat Face without any Rising, shews a Per- 
son to be very wise, lovely, and courtly in his Carri- 
age, faithful to his Friend, and patient in Adversity. 
A Face sinking down a little, with Creases in it, in- 
clining to Leanness, denotes a Person to be very labo- 
rious, but envious, deceitful, false, quarrelsome, vain, 
and silly, and of a dull and clownish behaviour. A Face 
of a handsome Proportion, and more inclining to Fat 
than to Lean, shews a Person just in his Actions, true 
to his Word, civil and respectful in his Behavior, of 
an indifferent Understanding, and of an extraordinary 
Memory. A crooked Face, long and lean,, denotes a 
Man endued with as bad Qualities, as the Face is 
with ill Features. A Face broad about the Brows, and 
sharper and less as it grows toward the Chin shews a 
Man simple, and foolish in managing his Affairs, vain 
in his Discourse, envious in his Nature, deceitful, 
quarrelsome, and rude in his Conversation. A Face 
well coloured full of good Features, and of an exact 
Symmetry and just Proportion in all its Parts, by 
which it is delightful to look upon, is commonly the 
Index of a fairer Mind; and shews a Person to be well 
disposed; but withal declares that Vertue is not so
impregnably seated there, but that by strong Temp- 
tations

120 Aristotle's Master-Piece. 
tations (especially of the fair Sex) it may be supplant- 
ed, and overcome by Vice. A pale Complexion 
shews the Person not only to be sickly, but very mali- 
cious, treacherous, false, proud, presumptuous and 
extreamly unfaithful. A Face well coloured, shews the 
Person to be of a Praise-worthy Disposition, and a found 
Complexion; easie of Belief, and respective to his 
Friend; ready to do any Man a Courtesies; and very 
easy to be drawn to any Thing. 
Thus Physiognomy reads in each Face, 
What Vice or Virtue we're most prone t' embrace; 
For in Man's Face there hardly is a Line, 
But of some inward Passion is a Sign. 
And be that reads this Section o'er, may find 
The fairest Face has still the cleanest Mind. 
§. 17. Of Judgements drawn from the Head in General,
either of Man or Woman. 
A Great Head, and round withal, denotes a Person 
to be secret, and of great Application in Carry- 
ing on of Business, and also ingenious, and of a large 
imaginative Faculty and Invention: and likewise labo- 
rious, constant; and honest. The Head whose Gullet 
stands forth, and declines towards the Earth, signifies 
a Person thrifty, wise, peaceable, secret, of a retired 
Temper, and constant in the Management of his Af- 
fairs. A long Head and Face, and great withal, denotes 
a vain, foolish, and idle Person, a News-carrier, cre- 
dulous, and very envious. To have one’s Head always 
shaking, and moving from one Side to another, denotes 
a shallow weak Person, unstable in all his Actions, gi- 
ven to Lying, a great Deceiver, a great Talker, and 
prodigal in his Fortunes. A big Head and broad Face, 
shews a Man to be very courageous, a great Hunter 
after Women, very suspicious, bold and shameless. He 
who hath a very big Head, but not so proportionable 
as it ought to the Body, if he hath a short Neck and 
crooked Gullet, is generally a Man of a shrewd Ap- 
prehension, wise, secret, ingenious of a sound Judge-
ment,

Aristotle's Master-Piece. 121
ment, faithful, true, and courteous to all. He who 
hath a little Head, and a Long slender Throat, is (for 
the most part) a Man very weak, yet apt to learn, but 
unfortunate in his Actions. And so much shall suffice 
with respect to Judgements from the Head and Face. 
CHAP. III. 
Of Judgements drawn from several other Parts of Man's 
Body, &c. 
IN the Body of Man, the Head and Face are prin- 
cipal Parts, being the Index that Heaven has laid 
open to every one’s View to make a Judgement there- 
from; and therefore I have been the larger in my 
Judgements from the several Parts thereof: But as 
to other Parts, I shall be much more brief, as not be- 
ing so obvious to the Eyes of Men yet I shall pro- 
ceed in order. 
The Throat, if it be white, whether it be fat or lean, 
shews a Man to be vain-glorious, timorous, wanton, 
and very much subject to Choler. If the Throat be so 
thin and lean, that the Veins appear, it shews a Man to 
be weak, slow, and of a dull and heavy Constitution. 
A long Neck shews one to have long and slender Feet, 
and that the Person is stiff and inflexible either to Good 
or Evil. A short Neck shews one to be witty and inge- 
nious, but deceitful and inconstant, well skilled in the 
Use of Arms; that yet cares not to use them, but is a 
great Lover and Admirer of Peace and Quietness. 
A lean shoulder-bone, signifies a Man to be weak, ti- 
morous, peaceable, not laborious, and yet fit for any 
Employment. He whose Shoulder bones are of a great 
Bigness, is commonly, by the Rules of Physiognomy a 
strong Man, faithful, but unfortunate; somewhat dull 
of Understanding, very laborious, a great Eater and 
Drinker, and one equally contented in all Conditions. 
He, whose Shoulder-boners seem to be smooth, is by the 
Rule of Nature, modest in his Looks, and temperate 
in all his Actions, both at Bed and Board. He whose
F Shoul-

122 Aristotle's Master-Piece. 
Shoulder-bone bends, and is crooked inwardly, is common- 
ly a dull Person, and withal deceitful. 
Long Arms, and which hanging down, do touch the 
Knees, tho’ such Arms are rarely seen, denotes a Man libe- 
ral, but withal vain glorious proud, and confident. He 
whose Arms are very short, in respect of the Stature of his 
Body, is thereby signified to be a Man of a high and gallant 
Spirit, of a graceful Temper, bold, and warlike. He whose 
Arms are heavy, and full of Bones, Sinews and Flesh, is 
a Man of reasonable Strength, a great Desirer of Novelties, 
and Beauties, and one that is very credulous, and apt to be- 
lieve every thing. He whose Arms are very hairy, whether 
they be lean or fat, is, for the most part, a luxurious Person, 
weak in Body and Mind, very suspicious, and malicious 
withal. He whose Arms have no Hair on them at all, is of 
a weak Judgement very angry, vain, wanton, credulous, 
easily deceived himself, and yet a great Deceivers of others; 
no Fighter, and very apt to betray his dearest Friends. 
CHAP. IV. 
Of Palmistry, shewing the various Judgements drawn from the 
Hand. 
BEing engaged in this third Part to shew what Judgements 
may be drawn according to Physiognomy, from the se- 
veral Parts of the Body, and coming in Order to speak of 
the Hands, it has put me under a Necessity of saying some- 
thing about Palmistry, which is a Judgement made of the 
Conditions, Inclinations, and Fortunes of Men and Wo- 
men, from the various Lines and Characters which Nature 
has imprinted in their Hand, which are almost as various as 
the Hands that have them. And to render what I shall say 
the more plain, I will in the first place present the Scheme or 
Figure of a Hand, and explain the various Lines therein. 
By this Figure the Reader will see that one of the Lines,
and 

Aristotle's Master-Piece. 123
and which indeed is reckoned the principal, is called the 
Line of Life; this Line incloses the Thumb, separating it
from the Hollow of the Hand. The next to it, which is called 
the Natural Line, takes its Beginning from the Rising of the 
Fore-finger, near the Line of Life, and reaches to the Table 
Line, and generally makes a Triangle thus: Δ The Table 
Line, commonly called the Line of Fortune, begins under 
the little Finger, and ends near the middle Finger. The Gir- 
dle of Venus, which is another Line so called, begins near 
the first Joint of the little Finger, and ends between the fore 
Finger and the middle Finger. The Line of Death is that 
which plainly appears in a Counter Line to that of Life; 
and is by some called the Sister-line ending usually as the 
other ends: For when the Line of Life is ended, Death 
comes, and it can go no further. There are also Lines in the 
fleshy Parts, as in the Ball of the Thumb, which is called 
the Mount of Venus; under each of the Fingers are also 
Mounts, which are each one governed by a several Planet; 
and the Hollow of the Hand is called the Plain of Mars: 
Thus,
The Thumb we to Dame Venus Rule commit, 
Jove the fore Finger swayes as he thinks fit: 
Old Saturn does the middle Finger guide: 
O'er the Ring Finger Sol does still preside: 
The outside Brawn pale Cynthia does direct, 
And into th’ Hollow Mars does most inspect: 
The little Finger does to Merc’ry fall, 
Winch is the nimblest Planet of them all. 
I now proceed to give Judgement from these several Lines: 
And in the first place, take notice that in Palmistry the left 
Hand is chiefly to be regarded; because therein the Lines 
are most visible, and have the strictest Communication with 
the Heart and Brain. Now having premised this, in the 
next Place observe the Line of Life, and if it be fair, ex-
tended to its full Length, and not broken with an Intermix- 
ture of Cross Lines, it shews long Life and Health; and it 
is the same if a double Line of Life appears, as there some- 
times does. When the Stars appear in this Line, it is a sig- 
nificator of great Losses and Calamities: If on it there be 
the Figure of two O‘s or a Y, it threatens the Person with 
Blindness: If it wraps it self about the Table Line, then does 
it promise Wealth and Honour to be attained by prudence 
and industry. If the Line be cut or jagged at the upper-end, 
it denotes much Sickness. If this Line be cut by any Lines 
coming from the Mount of Venus, it declares the Person o 
be Unfortunate in Love and Business also, and threatens 
him with sudden Death. A Cross between the Line of L 
and the Table Line, shews the Person to be very 
F2 and



124 Aristotle's Master-Piece.
and charitable, and of a noble Spirit. Lee us now see the 
Signification of the Table Line. 
The Table Line, when broad, and of a lovely Colour, 
shews a healthful Constitution, and a quiet and contented 
Mind, and of a contagious Spirit: But if it have Crosses 
towards the little Finger, it threatens the Party with much 
Affliction by Sickness. If the Line be double, or divided 
into three parts in any of the Extremities, it shews the Per- 
son to be of a generous Temper, and of a good Fortune to 
support it; but if this Line be forked at the End, it threa- 
tens the Person shall suffer by Jealousies, and Doubts, and 
with the Loss of Riches got by Deceit. If three Points inch 
as these ... are found in it, they denote the Person prudent 
and liberal, a Lover of Learning, and of a good Temper. 
If it spreads it self towards the fore and middle Finger, 
and ends blunt, it denotes Preferment. Let us now see what 
it signified by. 
The Middle Line. This Line has in it oftentimes (for 
there is scarce one Hand in which it varies not) divers very 
significant Characters. Many small Lines, between this and 
the Table-line, threaten the Party with Sickness, but also 
give him Hopes of Recovery. A half Cross branching into 
this Line, declares the Person shall have Honour, Riches, 
and good Success in all his Under takings. A half Moon de- 
notes cold and watery Distempers; but a Sun or Star upon 
this Line, promises Prosperity and Riches; This Line dou- 
ble in a Woman, shews she will have several Husbands, but 
without any Children by them. 
The Line of Venus, if it happens to be cut or divided near 
the Fore-finger, threatens Ruin to the Party, and that it 
shall befall him by means of lascivious Women, and bad 
Company: Two Crosses upon this Line, one being on the 
Fore-finger, and the other bending towards the little Finger, 
shews the party to be weak, and inclined to Modesty and 
Virtue; indeed it generally denotes Modesty in Women, and
therefore those who desire such Wives, usually chuse them 
by this Standard. 
The Liver-line, if it be straight, and crossed by other 
Lines, shews the Person to be of a sound Judgement, and 
a piercing Understanding: But if it be winding, crooked, 
and bending outward, it shews Deceit and Flattery, and 
that the Party is not to be trusted. If it makes a Triangle 
Δ, or Quadrangle □, it shews the Person to be of nob'e 
Descent, and ambitious of Honour and Promotion. If it 
happens that this Line and the middle Line begin near each 
other, it denotes the Person to be weak in his Judgement, if
a Man; but if a Woman, danger by hard Labour. 
The Plain of Mars being in the hollow of the Hand, most 
of


Aristotle's Master-Piece. 125
of the Lines pass through it, which render it very signifi- 
cant. This Plain being hollow, and the Lines being crook- 
ed and distorted, threaten the Party to fall by his Enemies. 
When the Lines beginning at the Wrist, are long within the 
Plain, reaching the Brawn of the Hand, they shew the Per- 
son to be one given to Quarrelling, often in Broils, and of a 
hot and fiery Spirit, by which he shall suffer much Damage. 
If deep large Crosses be in the middle of the Plain, it shews 
the Party shall obtain Honour by Martial Exploits; but if 
it be a Woman, that she shall have several Husbands, and 
easy Labour with her Children. 
The Line of Death is fatal, when any Crosses or broken 
Lines appear in it; for they threaten the Person with Sick- 
ness and a short Life. A clouded Moon appearing therein, 
threatens a Child-bed Woman with Death. A bloody Spot, 
in the Line, denotes a violent Death. A Star like a Comet, 
threatens Ruin by War, and Death by Pestilence. But if 
a bright Sun appears therein, it promises long Life and 
Prosperity. 
As for the Lines in the Wrist, being fair, they denote good 
Fortune; but if crossed and broken, the contrary. 
Thus much with respect to the several Lines in the Hand. 
Now as to the Judgement to be made from the Hand itself; 
if the Hand be soft and long, and lean withal, it denotes 
the Person of a good Understanding, a Lover of Peace and 
Honesty, discreet, serviceable, a good Neighbor, a Lover 
of Learning. He whose Hands are very thick, and very 
short, is thereby signified to be faithful, strong and labori- 
ous, and one that cannot long retain his Anger. He whose 
Hands are full of Hairs, and those Hairs thick, and great 
ones, if his Fingers withal be crooked, is thereby denoted 
to be luxurious, vain, false, of a dull Understanding, and 
more foolish than wife. He whose Hands and Fingers do 
bend upwards, is commonly a Man liberal, serviceable, a 
Keeper of Secrecy, and apt, to his power (for he is seldom 
fortunate) to do any Man a Courtesie. He whose Hand is 
stiff, and will not bend at the upper Joynts near to his Fin- 
ger, is always a wretched miserable Person, covetous, obsti- 
nate, Incredulous, and one that will believe nothing that 
contradicts his own private Interest. 
And thus much shall suffice to be said of Judgements in 
Physiognomy taken from the Hands 
Thus he that Nature rightly understands. 
May from each Line imprinted in his Hands, 
His future Fate and Fortune come to know, 
And in what Path it is his Feet shall go: 
His secret Inclinations he may see, 
And to what Vice he shall addicted be; 
F3 To


126 Aristotle's Master-Piece. 
To th' End that when he looks into his Hand, 
He may upon his Guard the better stand; 
And turn his wandering Steps another Way, 
When e'er he finds he does from Virtue stray. 
CHAP. V. 
Judgements according to Physiognomy drawn from the several 
Parts of the Body, from the Hands to the Feet. 
A Large and full Breast shews a Man valiant and coura- 
geous, but withal proud, and hard to deal with; quick-
ly angry; and very apprehensive of an Injury. He whose 
Breast is narrow, and which riseth a little in the Middle of 
it, is by the best Rules of Physiognomy of a clear Spirit, of 
great Understanding, good in Counsel, very faithful, clean 
both in Mind and Body; yet as an Allay to all this, he is 
soon Angry, and inclined long to keep it. He whose Breast 
is something hairy, is very luxurious, and serviceable to ano- 
ther. He who has no Hairs upon his Breast, is a Man weak; 
by Nature, of a slender Capacity, and very timorous, but 
of a laudable Life and Conversation, inclined to Peace and 
much retired to himself. 
The Back or the Chine Bone, if the Flesh be any thing 
hairy and lean, and higher than any other Part that is be- 
hind, signifies a Man shameless, beastly, and withal mali- 
cious. He whose Back is large, big, and fat, is thereby de- 
noted to be a strong and stout Man, but of a heavy. Dispo-  
sition, vain, slow, and full of Deceit. 
A Man who has a great Paunch or Belly stretching out, is
one that, by the Rules of Physiognomy, is apt to have a good 
Opinion of himself, a great Eater, and a greater Drinker,
slow in undertaking, and slower in prosecuting what he un-
dertakes; yet very magnanimous, and indifferent honest.
He whose Belly is but little, is for the most part a laborious 
Man, constant in his Undertakings, sagacious, of a good 
Understanding, and sound Judgement. He whose Belly is 
very hairy, that is to say from the Navel downwards, is de- 
noted thereby to be very talkative, bold, apprehensive, 
witty, a lover of Learning and Eloquence, and speaks well 
himself, noble in his Resolutions, but not very fortunate. 
He or she whose Belly is soft over all the Body, is weak, 
lustful, and fearful upon little or no Occasion, of a good
Understanding, and an excellent Invention, but little Eaters, 
faithful, but of a various Fortune, and meets with more 
Adversity than Prosperity. He whose Flesh is rough and 
hard, is a Man of strong Constitution, and very bold, but 
vain, proud, and of a cruel Temper. A Person whose Skin 
is

Aristotle's Master-Piece. 127
is smooth, fat, and white, is a Person, curious, vain-glori- 
ous, timorous, shame-faced, malicious, false, and too wise 
to believe all he hears. 
Thick Ribs, and fleshy, signify once of a strong Constitu- 
tion, but dull, flow, heavy, and foolish. One whose Ribs 
are thin and hollow, and destitute of much Flesh, is for the 
most part of a weak Constitution, not made to endure La- 
bour, apprehensive, honest, and conscientious. 
A Thigh full of Hair, and the Hair inclin'd to curl, sig- 
nifies one lusty, licentious, fit for Copulation: Thighs with 
but little Hair, and those soft and slender, shews the Per- 
son to be reasonably chaste, and one that has no great Desire 
to venereal Pleasures, and who will have but few Children. 
Hips that are fleshy, denote the Person to be bold, strong, 
and prodigal: And this appears not only in human Kind, 
but in several Fowls that are fleshy in those Parts, as the 
Cock, the Hawk, and others. But on the contrary, Hips thin 
and lean, signifie the Party to be weak, timorous, and unfit 
for hard Larbour. 
Knees that are full and fat, do signify a Man to be liberal, 
but very fearful, vain, and not able to endure any great 
Labour: But he whose Knees are lean, and the Bones there- 
of do easily appear, is strong, bold, industrious, not apt to 
be tired, a good Footman, and one that delights to travel. 
The Legs of both Men and Women have a fleshy Substance 
behind, which are called Calves, which Nature hath given 
them (as in our Book of living Creatures we have observed) 
in Lieu of those long Tails, which most other Creatures have 
pendant behind. Now a great Calf, and he whose Legs are of 
a great Bone, and hairy withal, denote the Person to be strong, 
bold, secure, dull in Understanding, and slow in Business, 
inclin'd to Procreation, and for the most part fortunate in his 
Undertakings. Little Legs, and but little Hair on them, 
shews the Person to be weak, fearful, of a quick Under- 
standing, and neither luxurious at Bed nor Board. He whose 
Legs do much abound with Hairs, shews he has great Store 
in another place, and that he is lustful and luxurious, strong, 
but unstable in Resolutions, and abounding with ill Humours. 
The Joynts of the Feet, if they be broad and thick, and 
stand out withal, signify the Person to be shame-faced, fear- 
ful, weak, and not apt to endure Hardship, or much La- 
bour; but withal very faithful, apprehensive of any thing, 
and kind to his Friend. He or she, the Nails of whose 
Feet are crooked like Faulcons, is a Person of a malicious, 
greedy, and ravenous Disposition; but those whose Nails 
of their Feet are of a competent Length and Thickness, and 
a little reddish withal, are by Nature bold, strong, and 
high spirited.
F4 The


128 Aristotle's Master-Piece.
The Feet of either Man or Woman, if broad and thick 
with Flesh, and long in Figure, especially if the Skin feels 
hard, they are by Nature of a strong Constitution, and a 
gross Nutriment, but of a weak Intellect, which renders 
their Undertakings vain: But Feet that are thin and lean, 
and of a soft Skin, shew the Person to be but weak of Body, 
but of a strong Understanding, and of an excellent Wit. 
The Nail of a Foot belongs to Man or Woman, but 
Talons or Claws are proper to Birds only and Beasts. And 
even Nails in Men or Women, are not without their Significa- 
tion in Physiognomy: For Nails that are long, thin, and 
of a good Colour, do shew either Man or Woman to be of a 
good Condition, and of a good and sound Disposition of 
Body: Besides, where the Nails are thus long and thin, it 
shews that the Mother of that Person fed on Things of a 
good Nourishment, and on no Meats that were over-salted, 
or unseasoned. Those whose Nails are white, with some 
Mixture of Redness, are healthful Persons; and those whose 
Nails are gross, and of another Colour, are for the most 
part sickly and weak. 
The Heels, when little, and lean, shew a Person apt to 
entertain Fear, upon any light Occasion, and also denote 
Weakness and Simplicity. When the Heels are full, that is 
to say, great and thick, it is a Sign the Person is bold, 
strong and couragious, and apt to endure Labour. 
The Soles of the Feet do administer plain and evident 
Signs whereby the Dispositions and Constitutions of Men 
and Women may be known, as do the Palms of their Hands; 
being as full of various Lines, by which Lines all the For- 
tunes, or the Misfortunes of Man or Woman may be 
known, and their Manners and Inclinations made plainly 
to appear. But this in general we may take Notice of, that 
many long Lines and Strokes, do presage many Afflictions, 
and a very troublesome Life, attended with much Grief and 
Toil, Care, Poverty, and Misery; but short Lines if they 
are thick and full of cross Lines, are yet worse in every De- 
gree, Those, the Skin of whose Soles is very thick and 
gross, are for the most part able, strong, and venturous. 
Whereas on the contrary, those the Skin of whose Soles of 
their Feet is thin, are generally weak and timorous. 
I shall now, before I conclude (having given an Account 
of what Judgement may be made by observing the several 
Parts of the Body, from the Crown of the Head to the Sole 
of the Feet) give an Account of what Judgements may be 
drawn by the Rules of Physiognomy from Things Extrane- 
ous to the Body, among which I reckon those Excrescences 
which are found upon many; and which indeed to them are 
Parts of the Body, but are so far from being necessary Parts, 
that


Aristotle's Master-Piece. 129
that they are the Deformity and Harden of it; and after- 
wards say something of those Habits of the Body by which 
Persons distinguish themselves. 
I. Of Crooked and Deformed Persons. 
A Crooked Breast or Shoulder, or the Exuberance of Flesh 
in the Body either of Man or Woman, signifies the Per- 
son to be extreamly parsimonious and ingenious, and of a 
great Understanding, but very covetous, and scraping after 
the Things of the World; attended also with a very bad 
Memory, being also very deceitful and malicious: They are 
seldom in a Medium, but either very virtuous, or extream- 
ly vicious. But if the Person deformed hath an Excrescence 
on the Breast instead of the Back, he is for the most part of 
a double Heart, and very mischievous. 
2. Of the diverse Manners of Going, and particular Postures 
both of Men and Women. 
HE or she that goes slowly, making great Steps as they go, 
are generally Persons of bad Memory, and dull of Ap- 
prehension, given to loytering, and not apt to believe what 
is told them. He who goes apace, and makes short Steps, 
is for the part quick in all his Undertakings, swift in his 
Imagination, and nimble in the Disposition of his Affairs. 
He who makes wide and uneven steps, and goes side-long 
withal, is one of a greedy, sordid Nature, subtle, malici- 
ous, and wise to do Evil. 
3. Of the common Gate and Motion either in Man or Woman. 
EVery Man hath a certain kind of Gate and Motion to 
himself, and so in a Manner hath every Woman: For a 
Man to be shaking his Head, or using any light Motion 
with his Hands or Feet when he should be retired: This 
Man, whether he stands, or sits, or speaks, is always ac- 
companied with an extravagant Motion unnecessary, super- 
fluous, unhandsome. Now this Man by the Rules of Nature 
and Physiognomy, is a Man vain, unwise, unchaste, a De- 
tractor, unstable and unfaithful. He or she whose Motion 
is not much when discoursing with any one, is for the most 
part wise and well-bred, and fit for any Employment, inge- 
nious and apprehensive, frugal, faithful, and industrious in 
Business. He whose Posture is forward and back, or as it 
were whisking up and down, and mimical, is thereby de- 
noted to be a vain silly Person, of a heavy and dull Wit, 
and very malicious. He whose Motion is lame and limping, 
or any otherwise imperfect, or that counterseits an Imper- 
fection, is denoted to be envious, covetous, and malicious, 
false, and detracting. 
F5 4. Judge-


130 Aristotle's Master-Piece.
4. Judgements drawn from the Stature of a Man.
PHysiognomy draws several Judgements also from the Sta- 
ture of a Man, which take as followeth: If a Man be 
upright and straight, and inclined rather to Leanness than 
Fat, it shews him to be bold, cruel, proud, clamorous, 
hard to please, and harder to be reconciled when displeased; 
very frugal, deceitful, and in many Things malicious. To 
be of a tall Stature, and corpulent with it, denotes him to 
be not only handsome, but valiant also, but of no extraor- 
dinary Understanding, and which is worst of all, ungrate- 
ful and trapanning. He who is extreamly tall, and very 
lean, and thin, is a plodding, projecting Man that designs 
no Good himself, and suspects every one to be as bad as 
himself, importunate to obtain what he desires, and ex- 
treamly wedded to his own Humours. He who is thick 
and short, is vain, envious, suspicious, and very shallow 
of Apprehension, easy of Belief, but very long before he 
will forget an Injury. He who is lean and short, but up- 
right withal, is by the Rules of Physiognomy, wise and in- 
genious, bold and Confident, of a good Understanding, 
but of a deceitful Heart. He who stoops as he goes, not so 
much by Age as Custom, is very laborious, a Retainer of 
Secrets, but very incredulous, and not easy to believe every 
vain Report he hears. He that goes with his Belly stretch- 
ing forth, is sociable, merry, and easily to be persuaded. 
5. General Observations worthy of Note. 
WHen you find a red Man to be faithful, a tall Man to be 
wise, a fat Man to be swift of Foot, a lean Man to be 
a Fool, a handsome Man not to be proud, a poor Man not to 
be envious, a whitely Man to be wise, one that talks in the 
Nose to speak without snuffling, a Knave to be no Lyar, an 
upright Man not to be bold and hearty to his own Loss, one 
that drawls when he speaks not to be crafty and circumventing;
a Man of hot Constitution, and full of Hair on his Breast 
and Body, not to be lustful; one that winks on another 
with his Eyes, not to be false and deceitful; one that knows 
how to shuffle his Cards, to be ignorant how to deal them; 
a rich Man to be prodigal, a Sailor and Hangman to be pi- 
tiful, a poor Man to build Churches, a Higlar not to be a 
Lyar, and Praises of his Ware, a Buyer not to find fault with, 
and undervalue that he would willingly buy; a Quack 
Doctor to have a good Conscience both to God and Man; 
a Bailiff, or Catch-pole, not to be a merciless Villain; an 
Hostess not to over-reckon you, and an Usurer to be charita- 
ble; then say you have found a Prodigy, or Men acting 
contrary to the common Course of their Nature.
CHAP.


Aristotle's Master-Piece. 131
CHAP. VI. 
Of the Powers of the Celestial Bodies over Men and Women. 
HAving spoken thus largely of Physiognomy, and the Judge- 
ments given thereby concerning the Dispositions and Inclina- 
tions of Men and Women, drawn by the said Art from every Part 
(yea, even from the Excrescences) of the Bodies of Men and 
Women, it will be convenient here, to shew how all these Things 
come to pass: And how it is that the secret Inclinations, and fu- 
ture Fates of Men and Women may be known from the Consi- 
deration of the several Parts of their Bodies. This ariseth from 
the Power and Dominion of Superior Powers over Bodies Infe- 
rior; By superior Powers I understand the twelve Signs of the 
Zodiack, whose Signs, Characters, and Signification, are these 
that follow. 
1. Aries, ♈, a Ram, which governs the Head and Face. 
2. Taurus, ♉, a Bull, which governs the Neck. 
3. Gemini, ♊, the Twins, which governs the Hands and 
Arms. 
4. Cancer, ♋, a Crab, which governs the Breast and Stomach. 
5. Leo, ♌, A Lion, which governs the Back and Heart. 
6. Virgo, ♍,  A Virgin, who governs the Belly and Wels.
7. Libra, ♎, A pair of Balances, which governs the Reins 
and Loyns. 
8. Scorpio, ♏, A Scorpion, he governs the Secret Parts. 
9. Sagitary, ♐, A Centaur, with Bow and Arrows; who governs 
the Thighs. 
10. Capricorn, ♑, A Goat, he governs the Knees, 
11. Aquarius, ♒, A young Man pouring out a Cup of Water, 
he governs the Legs.  
12. Pisces, ♓, a Fish, he governs the Feet.  


132 Aristotle's Master-Piece.
All which are exactly presented to the Eye by this Figure. 
It is here farthermore necessary to let the Reader know that 
the Antients have divided the Celestial Spheres into twelve Parts, 
according to the Number of these Sings, which are termed 
Houses; and have placed the twelve Signs into the twelve 
Houses; as in the first House Aries, in the second Taurus, in the 
third Gemini &c. And besides their assigning the twelve signs to 
the twelve Houses, they allotted to each House its proper Busi- 
ness. 
To the first House they give the Signification of Life; 
The second has the Signification of Wealth, Substance or 
Riches; 
The third is the Mansion of Brethren; 
The fourth the House of Parentage; 
The fifth is the House of Children; 
The sixth is the House of Sickness or Diseases; 
The seventh is the House of Wedlock, and also of Enemies, 
because oftentimes a Wife or Husband proves the worst Enemy; 
The eighth is the House of Death; 
The ninth is the House of Religion; 
The tenth is the Significator of Honour; 
The eleventh of Friendship;
The  


Aristotle's Master-Piece. 133
The twelfth is the House of Affliction and Woe. 
All which are comprehended in the following Verses: 
First House shews life, the second Wealth doth give;
The third, how Brethren, fourth how Parents live; 
Issue the fifth, the sixth Disease does bring; 
The seventh Wedlock, and the eighth Death's Sting; 
The ninth Religion, the tenth Honour shows; 
Friendship th' eleventh, and the twelfth our Woes. 
Now, Astrologically speaking, a House is a certain Space in the 
Heaven or Firmament, divided by certain Degrees, through which 
the Planets have their Motion; and in which they have their 
Residence, and are situate. And these Houses are divided by 
thirty Degrees, for every Sign has so many Degrees. And these 
Signs or Houses are called the Houses of such and such Planets as 
make there Residence therein, and are said to delight in them, 
and as they are posited in such and such Houses, are said to be 
either dignified, or debilitated. For tho’ the Planets in their 
several Revolutions go through all the Houses, yet there are 
some Houses which they are more properly said to delight in: 
As for Instance, Aries and Scorpio are the Houses of Mars, Tau- 
rus and Libra of Venus, Gemini and Virgo, of Mercury; Sagitta- 
rius and Pisces are the Houses of Jupiter, Capricorn and Aquari- 
us are the Houses of Saturn; Leo is the House of the Sun, and 
Cancer is the House of the Moon. 
Now to sum up all, and shew how this concerns Physiognomy, 
it is thus: As the Body of Man, as we have shewed, is not only 
governed by the Signs and Planets, but every Part is appropri- 
ated to one or other of them, so according to the particular In- 
fluences of each Sign and planet so governing, is the Disposition, 
Inclination and Nature of the Person governed: For as such and 
such Marks and Tokens do shew a Person to be born under such 
a Planet, so according to the Nature, Power, and Influences of 
the Planet is the Judgement to be made of that Person. By which 
the Reader may see that the Judgements drawn from Physiogno- 
my are grounded upon a certain Verity. 
The End of Aristotle’s Master-Piece. 
THE

134
THE 
Family Physician; 
Being Choice and Approved REMEDIES
for all the several DISTEMPERS in- 
cident to Humane Bodies. 
For the Apoplexy. 
TAke Man’s Skull prepared, Powder of the Roots of Male 
Peony, of each an Ounce and half; Contrayerva, bastard 
Dittany, Angelica, Zedoary; of each two Drams: Mix 
and make a Powder; add thereto two Ounces of candid Orange 
and Lemon-peel, beat all together to a Powder, whereof you 
may take half a dram, or a dram. 
A Powder for the Epilepsy, or Falling Sickness.
Take of Opopanax, crude Antimony, Dragon’s Blood, Castor, 
Peony-seeds, of each an equal Quantity; make a subtle Powder: 
The Dose from half a Dram in black-cherry Water. Before you 
take it, the Stomach must be cleansed with some proper Vomit, 
as that of Mynsicht's, Emetick Tartar, from four Grains to six:
If for Children, Salt of Vitriol, from a Scruple to half a Dram.
A Vomit for swimming in the Head. 
Take Cream of Tartar half a Scruple, Castor two Grains; 
Mix all together for a Vomit, to be taken about four a Clock in 
the Afternoon. At Night going to Bed, It will be very proper to 
take a Dose of the Apostolick Powder. 
For an Headache of a long standing. 
Take the Juice, or Powder, or distill’d Water of Hoglice, and 
continue the Use of it. 
For Spitting of Blood. 
Take Conserve of Comfrey, and of Hipps, of each an Ounce 
and half: Conserve of red Roses, three Ounces, Dragon’s Blood 
a Dram, Species of Hyacinth two Scruples, red Coral a dram: 
Mix, and with Syrup of red Poppies make a soft Electuary. Take 
the Quantity of a Walnut, Night and Morning. 
A Powder against vomiting.
Take Crab’s Eyes, red Coral, Ivory, of each two drams; burnt 
Harts-horn one Dram, Cinnamon and red Saunders, of each half a 
Dram; Make of all a subtle Powder, and take half a Dram as 
you see Occasion. 
For

The Family Physician. 135
For a Looseness. 
Take of Venice Treacle and Diascordium, of each half a dram 
in warm Ale, Water gruel, or what you best like, last at Night 
going to bed. 
For the Bloody Flux. 
First take a dram of Powder of Rhubarb in a sufficient Quan- 
tity of Conserve of red Roses, in the Morning early; Then at 
Night take of torrify’d or roasted Rhubarb, half a dram, dias- 
cordium a dram and half. Liquid Laudanum cydoniated, a scru- 
ple: Mix, and make a Bolus. 
For an Inflammation of the Lungs. 
Take Carious water ten Ounces, Water of red Poppies three 
Ounces, syrup of Poppies an Ounce; Pearl prepared a Dram: 
Make a Julep, and take six Spoonful every fourth Hour. 
Pills very profitable in an Asthma. 
Take Gum Armoniac and Edellium dissolved in Vinegar of 
Squills, of each half an Ounce; Powder of the Leaves of Hedge 
Mustard and Savory, of each half a dram, Flowers of Sulphur 
three drams, and with a sufficient quantity of Syrup of Sulphur, 
make a Mass of small Pills; three whereof take every Evening. 
An Electuary for the Dropsy.
Take choice Rhubard one Dram, Gum Lac prepared two 
Drams; Xyloaloes aloes, Cinnamon, long Birthwort, of each half a 
Dram; Raisins of the Sun stoned, Fisticks, of each half an Ounce; 
the best English Saffron, half a Scruple: With Syrup of Chicory 
and Rhubarb make an Electuary. Take the Quantity of a Nut- 
meg, or a small Walnut, every Morning fasting. 
For a Weakness in Women. 
After a gentle Purge or two, take the following Decoction, viz. 
A Quarter of a Pound of Lignum Vitæ, Sassafrass half a Quarter 
of a Pound, Raisins of the Sun half a Pound, Liquorish sliced,
two Ounces; boyl all in six Quarts of Water to a Gallon; drain 
and keep it for Use. Take half a Pint first in the Morning, fa- 
sting two Hours after; another at four a Clock in the Afternoon; 
the third last at Night going to bed. 
A Clyster proper in a Pluresie.
Take clean French Barley a Handful, Leaves of Mallows, Mer- 
cury, Violets, of each a Handful and a half; twelve Damask 
Prunes; boyl all in a sufficient Quantity of Water to a Pint and 
half; when strained add an Ounce and half of fresh Cassia and 
red Sugar, with the Yolk of an Egg. This may be injected every 
other Day.
An Ointment for the same.
Take Oyl of Violets, of sweet Almonds, of each an Ounce; 
with


136 The Family Physician.
with Wax and a little Saffron, make an Oyntment; Warm it, 
and bathe it upon the Part affected. 
An Ointment for the Itch. 
Take Sulphur Vive in Powder, half an Ounce; Oyl of Tartar 
per deliquium, a sufficient Quantity. Oyntment of Roses, four 
Ounces; make a Liniment, to which add a scruple of Oyl of 
Rhodium to aromatize it, and rub the Parts affected with it. 
For a running Scab. 
Take two Pounds of Tar, incorporate it into a thick Mass with 
good sifted Ashes: boyl the Mass in Fountain-water, adding 
Leaves of Ground-Ivy, white Hore-hound, Fumitory, Roots of 
sharp pointed dock, and of Elecampane, of each four Handfuls;
make a Bath to be used with Care of taking Cold. 
For Worms in Children.
Take Wormseed, half a Dram; Flower of Sulphur, a Dram; 
Sal-prunella, half a Dram: Mix, and make a Powder. Give as 
much as will lye upon a silver Threepence Night and Morning in 
Grocer’s Treacle or Honey. Or for People grown up, you may 
add a sufficient Quantity of Aloes Rosa, and so make them up 
into Pills, three or four thereof may be taken every Morning. 
For the Gripes in children. 
Give a Drop or two of the Oil of Anniseeds in a spoonful of Pa- 
nada, Milk, or what else you think fit. 
For Fevers in Children.
Take Crab’s Eyes, a Dram; Cream of Tartar, half a Dram; 
white Sugar-candy finely powdered, the Weight of both: Mix all 
very well together, and give as much as will lye upon a silver 
Three pence, in a Spoonful of Barley-water, or Sack-whey. 
An Electuary for the Scurvy. 
Take Conserves of Fumitory, Roman Wormwood, Scurvygrass, 
of each two Ounces: Powder of the Roots of Angelica, Winter's 
Cinnamon, Aron Root, of each two Drams; Powder of Crab’s 
Eyes: a Dram; Species dia trion Santalon, a Dram and a half; 
Salt of Wormwood two Drams; with a sufficient Quantity of 
Syrup of the Juice of Citron-peel, make an Electuary. Take the 
Quantity of a Nutmeg Night and Morning, drinking after it a 
good Draught of clarified Whey. 
For Heat of Urine. 
Take Roots of Mallows a Pound, Leaves of Mallows and Marsh- 
mallows, of each two handfuls; boyl them in six Quarts of Bar- 
ley-water to a Gallon, strain and sweeten it with Syrup of Marsh- 
mallows, and drink it as common Drink.
A Broth 


The Family Physician. 137
A Broth for Melancholy Persons.
Take Chicken broth, wherein are boiled the Roots of Butcher's- 
broom, Chervil, Polypody, the Leaves of Scolopendrium, Hart's 
Tongue, and Ceterach: Take a draught every Morning, at five 
a Clock in the Afternoon, and last at Night, dissolving in each 
draught half a dram of Cream of Tartar, and ten Grains of Salt 
of Wormwood. 
A Purging Broth for an Asthma. 
Take Roots of Florentine Orrice, Elecampane, of each a Dram 
and half; leaves of Colt's Foot, Hyssop, of each a handful; Rai- 
sins of the Sun cleaned, liquorish sliced, of each two Drams; 
Figs in number four, choice Senna three Drams, Roots of Polypody 
of the Oak, and Seeds of bastard Saffron, of each half an Ounce; 
Aniseeds a Dram and half; boyl them with the third or fourth 
Part of an old Cock. Make broth to be taken in the Morning, 
at five in the Afternoon, and last at Night, for twelve or four- 
teen Days successively.
For spitting of Blood. 
Take Conserve of Hips and Comfrey, of each an Ounce and a 
half; of Red Roses three Ounces, Dragon's Blood a Dram, Red 
Coral a Dram, Species of Hyacinth, two Scruples: With a suffi- 
cient Quantity of Syrup of red Poppies, make a soft Electuary: 
Take a Dram and half at Night, and early in the Morning, 
drinking after it a Draught of the following Julep. 
Take Frogspawn-water. Plantain-water, of each three Drams; 
Syrup of Red Roses, and Syrup of Coral, of each an Ounce; Dra-
gons Blood two Scruples; mix and take as before directed. 
A Decoction for an Inflammation of the Lungs. 
Take shavings of Hart's-horn and Ivory, of each three Drams; 
Grass roots three Ounces, Raisins of the Sun stoned, an Ounce and 
half; Liquorish two Drams; boyl them in three Pounds of Water 
to two: When strained, add Syrup of Violets an Ounce, Salpru- 
nella a dram; take three or four Ounces thrice a Day. 
A Diet-drink for the Vertigo, or swimming of the Head. 
Take small Ale, and boil in the Leaves of the Misteto of the 
apple tree, Roots of Male-peony, Peony flowers; then put it into 
a Vessel of four Gallons, in which hang a Bag with half a Pound 
of Peacock's Dung, and two Drams of Cloves bruised; Drink it as 
common Drink.
A

138 The Family Physician.
A Distilled Water for a confirmed Physick.
Take Leaves of Ground Ivy five Handfuls; Nutmegs sliced, in 
number six; Crumbs of White bread two Pounds, Snails, half 
boiled and sliced, three Pounds; Milk from off this three or four 
times a Day; You may sweeten it with Sugar of Pearl, or Roses. 
A Quieting Night draught when the Cough is violent. 
Take of Water of Green Wheat six Ounces, Syrup of Diascor- 
dium three Ounces: Mix, take two or three Spoonful going to 
Bed, every Night, or every other Night. 
For the Dropsy Anasarca. 
After due Purgation take the following Diet-drink, viz. Take 
Roots of Florentine Orris, Calamus Aromaticus, Elecampane, 
lesser Galangal of each an Ounce and half: Shavings of Lignum 
Vitæ and Sassafras of each four Ounces; Bay-berries and Juniper- 
berries, of each two Ounces; Seeds of Anise, Coriander, Caro- 
ways, sweet Fennel, Dill, of each an Ounce ; Cubebs and long 
Pepper, of each an Ounce and half; Nutmegs, Ginger and Clove, 
of each half an Ounce ; Jamaica Pepper two Ounces, the dry 
Leaves of Agrimony, Calamint, Wood-sage, of each a Handful; 
Liquorish three Ounces. After you have sliced and bruised them, 
boil them in four Gallons of Spring-water to the Half, strain and 
bottle it for common drinking. 
A Physical Ale far the same. 
Take Shavings of Sassafras three Ounces, Roots of the lesser
Galangal an Ounce, Carrot-seeds and Juniper-berries of each an 
Ounce and half, white Ashes of Broom cleansed, two Pounds; 
Put all into a Bag, and bang it in four Gallons of new Ale or 
Wort, let it stand six or seven Days, then you may begin to drink 
of it. 
For the Dropsy Ascites. 
Take the Leaves of Sea-bindweed, and Hedge-hyssop of each a 
Handful; Roots of Dwarf-elder, and Domestick Orris; of each an 
Ounce and a half; Roots of Asarabacca and wild Cucumbers, of 
each two Ounces; Roots of lesser Galangal six Drams, Jalop half 
an Ounce, Elaterium three Drams, Cubebs two Drams, slice and 
bruise all, then add to them three Pounds of tartarised Spirit of 
Wine, put them in a Sand-heat for two Days: Then strain very 
clear, of which you may take the Quantity of two or three 
spoonful in a proper Vehicle. 
For a Tympany Dropsy. 
Take Roots of Chervil, and candyed Eringo-roots, of each
an

The Family Physician. 139
an ounce; roots of butchers broom, two ounces; grass- 
roots, three ounces; shavings of ivory and harts horn, of 
each two drams and a half; burdock-seeds three drams, boil 
them in three pound of spring water to two. While the 
strain’d liquor is hot, pour it upon the leaves of water cresses 
and goose-grass bruis’d, of each a handful, adding a pint 
of rhenish wine: Make a close infusion for two hours, then 
strain our the liquor again, and add to it 3 ounces of ma- 
gistral water of earth-worms, and an ounce and half of the 
syrup of the five opening roots. Make an Apozem, where- 
of take four ounces twice a day.
For a Vomiting. 
Take salt of wormwood two drams, compound powder 
of aron-roots an ounce and half, sugar of roses three drams. 
Make a powder, and take a dram in the morning, and at 
five in the afternoon, in a draught of beer boyl'd with mace 
and a crust of bread. 
For a Vomiting or Looseness.
Take Venice treacle an ounce, powder of tormentil-roots, 
contrayerba, pearl, and prepared coral, of each a dram, 
conserve of red roses violated, two ounces, with a suffici- 
ent quantity of the syrup of dry’d roses, make an electuary. 
Take the quantity of a walnut every fourth or fifth hour, 
drink after it a draught of ale, or beer, with a crust of bread, 
mace, or cinnamon boil’d in it. 
For the Trembling of the Heart. 
Take white amber a scruple, both bezoars, of each half a 
dram, coral prepar’d, and pearl, of each two drams: am- 
bergrease a scruple: make a powder. Take half a dram 
twice a day in the following distill’d water. 
Take filings of iron half a pound, the rinds of twelve 
oranges, fresh strawberries eight pound: bruise them, and 
add to them a gallon of white wine. Let them digest in a 
sand-heat close cover’d for twenty four hours, afterwards 
distil in a common still. Take the powders in three ounces 
of this water twice a day, as above directed. 
A Distill'd Water for the Jaundice. 
Take a pound of the roots of English rhubarb slic’d, the 
rinds of four oranges slic’d, filings of steel a pound, fresh 
strawberries six pounds, three quarts of white wine: Let 
them stand in infusion for some time, and distil all according 
to art. Take of it four ounces twice a day, with twenty 
drops of the spirit of saffron. 
For the Piles-external. 
Supple the part very well with pure Hog’s lard. This 
has cur’d several. 
For the internal Piles.
Take a chasing dish of charcoal, place it in a close-stool,
strew


140 The Family Physician. 
strew powder of brimstone upon it, and sit bare over the 
summer or smoke for sometime. Probatum est. 
For the Rheumatism. 
Take volatile Salt of harts-horn, vol. salt of amber, of 
each two drams, crabs eyes an ounce, cochinele a scruple; 
mix and make a powder. Take half a dram of this three 
times a day, or indeed every four hours, keeping your bed, 
and swearing upon it. 
For a violent Tooth-ach. 
If the tooth be hollow, nothing cures but drawing; but 
if occasion’d thro’ a defluction of rheum upon the part, first 
take a gentle purge, and at night when you go to bed, take 
a grain or two of London laudanum, which will thicken the 
humour, stop the defluction, and consequently remove 
the pain. 
For St. Anthony's Fire. 
Bleeding premis’d, take frogspawn-water, and plantain- 
water, of each half a pint, sugar of lead two drams: mix 
and shake the bottle till the salt is dissolv’d. Dip a linnen- 
cloth in this water, and bathe the part afflicted with it. 
It cools wonderfully. 
For the Black Jaundice. 
Take flowers of sal armoniac half a dram, salt of amber 
a scruple, species diacurcuma a dram, extract of gentian a 
dram, saffron a scruple, gum ammoniac dissolv’d in vinegar 
of squills, what suffices: make a mass of small pills: take 
three or four morning and evening. 
For a cold Palsy.
Take species diambræ two ounces, powder of viper’s 
flesh, (that is best which is prepar’d at Montpellier) an ounce, 
hearts and livers of the same, half an ounce: mix, make a 
powder: take a dram twice a day, in six ounces of the de- 
coction of eringo roots preserv’d, burdock-roots and seeds, 
and sage-leaves. 
For an Ague.
Take the common bitter drink without the purgatives, 
two quarts, salt of wormwood two ounces, the best english 
saffron a dram. After you have taken a vomit, or a conve- 
nient purge, take half a pint of this three times a day, viz. 
in the morning fasting, three a clock in the afternoon, and 
last at night. 
Pills for the same. 
Take extract of gentian an ounce, powder of the jesuits
bark half an ounce, salt of tartar a dram, with syrup of 
wormwood a sufficient quantity: mix, and make small 
pills. After a vomit as before, take four or five of these 
pills every morning fasting. 
For


The Family Physician. 141
For the Cholick. 
Take anniseeds, sweet fennel-seeds, coriander, carroway-
seeds, of each two drams, cummin-seeds a dram, rased gin- 
ger a small a quantity: Bruise all in a mortar, and put them 
into a quart of nants brandy: Let them infuse three days, 
shaking the bottle three or four times a day; then strain 
and keep it for use: take two or three spoonful in the fit. 
An Electuary to preserve the Sight.
Take conserve of eye-bright an ounce and half, conserve 
of roses an ounce, galangal half a dram, mere two scruples, 
cubebs one scruple, cloves a dram, cinnamon four scruples,’ 
seeds of Rue and sweet fennel, of each half a dram, powder 
of nutmegs two scruples, preserv’d nutmegs half an ounce: 
Reduce all into a very fine powder, and with a sufficient 
quantity of the confection of ginger, make an electuary; 
take the quantity of a nutmeg, or a small walnut every 
Morning. 
For a Pain of the Stomach proceeding from Wind.
Take Venice treacle three drams, bittany, seeds of ameos, 
daucus; of each six grains, galangal, cloves, of each a 
scruple, wood of aloes, coral of each a scruple; conserve of 
roses an ounce, conserve of mint half an ounce, with a suf- 
ficient quantity of syrup of mint; make an electuary. If 
need require, you may add two grains of opium. Dose, the 
quantity of a nutmeg in the morning fasting. 
For the palpitation, or beating of the Heart.
Take powder of crabs eyes, burnt harts-horn, and red 
coral, of each a dram, english saffron a scruple: mix, 
and make a powder. Take a scruple of it night and morn- 
in a spoonful of barley-water, drinking a draught after it. 
Lozenges restorative in a Consumption. 
Take pine-nuts prepared, two drams and a half, green 
fistick two drams, species diambræ two scruples, cinna- 
mon half a dram, galangal a scruple, cloves half a dram, 
nutmeg two scruples, white ginger half a dram, xiloaloes, 
half a scruple: with four ounces and a half of sugar dissolv’d 
in rose-water, and the species make a confection in lozenges. 
Against involuntary pissing.
Take coriander-seed a dram, red coral, xiloaloes, of each 
half a scruple, powder of dry’d acorns two drams, nutmegs, 
five scruples,  red saunders two scruples and a half; with 
five ounces and a half of sugar, make tragæa, and let it be 
given going to bed: the country-women commonly give 
try’d mice in this distemper, with good success. 
Against Aches and pains in the Joynts.
Take powder of chamedrois, chamepitys, and gentian, of 
each three drams, dry'd leaves of rue four ounces. Make all
into


142 The Family Physician.
into a fine powder. After due purging give a dram of this 
powder night and morning, in a spoonful of white-wine. 
A Dieuretick decoction in the Stone. 
Take maiden-hair one handful and a half, roots of parsley 
one ounce, nephritick wood half an ounce, seeds of saxifrage, 
one dram and a half, prunes ston'd ten, white cherries seven- 
teen, grass roots three drams. Let all be bruised and boiled 
on a gentle fire, in three Pints and a half of running water, 
till the third part is consumed, then make a strong expression, 
in which dissolve an ounce and a half of the syrups of violets, 
and of fine rhubarb two ounces: then clarify it with the 
white of an egg. Dose four ounces. 
A pectoral Julep.
Take cinnamon four scruples, thime a pugil, or as much 
as you can take up with your fore fingers and your thumb, 
liquorish a dram and half, roots of irios two drams, enula 
campana one dram, rasins of the sun ston’d half an ounce. 
Let all be boyled in a double Vessel, with eight ounces of 
fennel-water, three ounces of hysop water, half a pint of 
scabious-water, then let it be strained, and in the straining 
dissolve seven ounces of fine sugar: then add of cinnamon two 
scruples, cloves a scruple, irios half a dram, tying them 
closely in a bag, boil the julep to a thickness, and clarify it 
with the white of an egg: two or three ounces as occasion 
requires. 
Powder against Poyson and Pestilence. 
Take zeodary, euphorbium, corallina, tormentil, gentian, 
common dittany, sealed earth, armenian bole, red and 
white coral, spikenard, mastick, clove gillyflowers, lesser 
centaury, red saunders, bone of the stags heart, camphire, of 
each equal parts. Make all into an impalpable powder, 
five one dram with sorrel-water, or with wine and sorrel 
boyled together. 
For Hypochondriacal Convulsions in a hot Temperament. 
Take conserve of wood sorrel, leaves of tamarisk flow- 
ers, conserve of hips, of each three ounces, confection of 
alkermes, species diarrhodon abbatis, of each a dram; with 
a sufficient quantity of syrup of the juice of citrons, make 
an opiate. The Dose is the bigness of a nutmeg, twice or 
thrice a day. 
For a Convulsion Cough in Children. 
After a gentle vomit and purge, apply a blister to the nape 
of the neck; but if the distemper be too obstinate, then cut 
an issue in the neck, or arm, or in the arm pits; keep ’em 
close to a diet drink of china, sarsa, harts horn, shavings 
of ivory, saunders, and some diuretick ingredients. But 
for a specifick, you may give cup moss every day in powder 
or boyl’d milk. You may add the decoction of hysop, with 
a little castor and saffron. 
Purg-

The Family Physician. 143
Purging Pills for the Scurvy. 
Take rosin of julep twenty grains, stomatick pills, with 
gum two drams, vitriolated tartar sixteen grains, oyl of 
juniper ten grains; with a sufficient quantity of gum am- 
moniac dissolved in Vinegar of squills. Take four at a time 
early in the morning, fasting two hours after. You may 
take them once a week. 
A Gargle for swoln and spungy Gums. 
Take of vitriol camphorated an ounce, spring water a 
quart, mix them very well in a glass, often shaking of it, 
and when the liquor becomes clear; use it. 
For stinking Gums without Rottenness. 
Take powder of the best myrrh an ounce, claret-wine a 
pint: after two or three days infusion, wash your gums 
and mouth with it. 
For a Rheumatism proceeding from the Scurvy. 
Take stone-horse dung a pound, white wine three or 
four quarts; distil according to art: take five or six ounces 
twice or thrice a day. Some take the infusion only, but 
this exceeds it. 
A Julep for the Phrensy.
Take black cherry water, water of apples and cowslips, 
of each four ounces, whole citrons two ounces, pearl finely 
pulveris'd a dram, syrup of the juice of citrons an ounce; 
mix, make a julep. Dose three ounces, three or four times 
a day.
An outward Medicine for the same. 
Take the juice of house-leek, and mix it with woman's 
milk, and apply it to the fore part of the head, sha- 
ved. 
For Spots and Pimples on the Skin.
Take black soap two ounces, sulphur vive in powder an 
ounce; tye them up in a rag, and hang them in a pint of 
vinegar for the space of nine days, then gently rub and wash. 
the part twice a day; that is, night and morning 
A Plaister for the Head of a stupid Person. 
Take the gum caranna, tacamahacca, balsam of Tolu, 
of each three drams; powder of myrrh, and amber, of 
each a dram ; nutmegs, mace, cloves, of each a dram; 
plaister of flos unguentorum two ounces. Melt them all 
together, and make a plaister to be spread on leather: Ap- 
ply it to the Head shav'd.
A Liniment for the same.  
Take balsam capivi three drams, balsam of Peru a dram, 
oyl of amber half a dram, oyl of nutmegs by expression, 
two drams, palm oyl half an ounce: mix, make a lini- 
ment for the head. 
A

144 The Family Physician.
A Decoction for an Empyema, or Suppuration in the 
Breast. 
Take leaves of sanicle, Paul’s betony, colt’s foot, agri- 
mony, mouse-ear, hart’s-tongue, of each a handful, roots 
of chervil, and madder, of each an ounce, french-barley 
half an ounce, raisins of the sun an ounce and half, red 
citrons half an ounce: boil all in two quarts of spring-wa- 
ter, to the consumption of half. Strain and sweeten it 
with clarify’d honey. 
For an inward Bleeding. 
Take leaves of plantain, and stinging nettles, of each 
three handfuls: bruise them very well, and pour on them 
six ounces of plantain water; afterwards make a strong 
expression, and drink the whole off.
For a Bleeding at the Nose. 
Take a dry’d toad, sow it up in a silk bag, and hang it at 
the pit of the stomack for a considerable time. This has 
performed the cure, when other medicines have proved in- 
effectual. 
For the same.
Take calcanthum rubefactum, or the caput mortuum of 
vitriol, half an ounce; boyl it in a quart of quick lime wa- 
ter to a pint; when cold and settled, strain it. Dip a tent 
in it, and thrust it up the nostrils; or you may snuff some 
of it up the nose. 
FINIS.