the blood, we find everything opposed to the likelihood of his having arrived at the same result as Harvey; and, at length, we discover that he neither had nor could have had any true knowledge of the circulation. Starting from the Aristotelian doctrines of growth and nutrition (of which so much will be found in Harvey's work on Generation), Cæsalpinus held that there were two kinds of blood, one for the growth, another for the nourishment of the body. The blood which went to augment the body, and which he designated alimentum auctivum, or aliment of increase, flowed from the liver into the vena cava, which he seems to have thought was connected with the heart only, ut inde virtus omnis a corde descendat—that a sufficiency of virtue might be thereby communicated to it. The auctive blood, he farther thought, was attracted into the ventricles of the heart by the inherent heat of the organ. The dilatation of the heart and arteries he imagined to be due to "an effervescence of the spirit;" and the cause of their "collapse"—not systole, be it observed, in the active sense—was the appropriation by the parts of the body of the nutritive and augmentative matter. Again, though Cæsalpinus speaks of the intercommunication of the minute arteries and veins, he still thought that it was only during sleep that the blood mixed with the spirits passed from the former into the latter class of vessels; for it is during sleep, he says, that the veins become distended, whilst the pulsations of the arteries are then moderated. He plainly sees no connexion between a delivery by the artery and a filling by the vein. It is along with all this, and as if to settle the question of the kind of knowledge Cæsalpinus had of the movement of the blood, that he uses the old word Euripus, to express his idea of its alternating or tide-like motion.
Csesalpinus, let us add, had no conception of the heart as the efficient cause of any motion which the blood might have.
