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On the Nature of Man
Nemesius of Emesa, tr. Wither, 1636
I. Of the propagating, or generating faculty, and how farre the same is in mans power.
Even the faculty of generatiō pertaineth also to that part of the soule, which is not obedient unto reason. For we yeeld seed in our dreame (or sleepe) whether we will or no; and our desire of copulation is so naturall, that the desire is moved in us, even against our wills. But the act it selfe is indeed, and without question, in our owne power, and pertaineth to the minde; for it is brought to passe by those instruments which are serviceable to the naturall-appetite; and to abstain from our appetite, or to master the same, was (by God) naturally placed in our power, (and may be so continued, if timely endeavour hath not beene omitted.)
IIThe instruments of a potentiall generation, are first the veines and arteries: For in these the first humor (that is not fully perfected into seed) is ingendred, and the blood there changed, even as milke in the dugs. And forasmuch as they were first made of seed, this humour is a nourishment unto those vessels; and the veines and arteries, doe concoct the blood into a moisture, like unto seed, that they might be nourished thereby: And when they have due nourishment, that serveth for generation which remaineth.
For it is first caried up into the head by a large circuit, and from thence brought downe againe, by two veines and two arteries. Therefore, if a man cut the veines which are about, or neare the eares, it makes the living-creature unfit for generation.
Of these veines and arteries, is compacted that folded skin, which riseth like a swollen veine, in the Cod, and where this moisture (comming neare unto the nature of seed) falleth into either of the Testicles.
There is one veine, and one artery full of seed: In these it is perfected, and is driven forth by the folded seminall veine, which is behinde the Testicles, by a winde.
That winde proves that an artery sends it forth; and that it is caried by a veine, may appeare by those who are overmuch addicted unto Venerie: For they that use carnall-copulation overmuch, therby wasting their seed, and that seminall humour, which commeth near unto the nature of seed, (if they further provoke themselves) pure blood is then strained from them.
Women have the same IIIparts which men have: this only is the difference, men have them outwardly, and they inwardly. But Aristotle and Democritus were of opinion that the seed of the woman, is no way usefull in the generation of children. For they conceive that which proceeds from the woman to bee a sweating of the place, rather then any seed of generation.
But Galen condemning Aristotles opinion, affirmes that women have their seed also, and that the mingling of both seeds together is the cause of conception; and thereupon (saith hee) their accompanying together in that act is termed 〈…〉, a copulation.
Yet he judgeth not the seed of the woman to be so perfect as the mans; but to be moister, and somewhat lesse concocted, and as it were a nourishment unto the seed of the man. Of that seed, those parts are composed which are about the utmost places of the wombe, and which is called 〈…〉 (skin wrapped about the skin wherin the infant lieth) and ordained for a vessell to receive the superfluities of the childe.
In all sorts of living-creatures, the Female takes the male when shee may conceive; and such as are able to conceive at all times (as hens, doves, and women) are at all times desirous to accompany the male: But women only accept of the males company when they have conceived; for all other creatures usually reject the male after conception. As for hens, they are daily trodden, because they do lay almost every day.
Women, as they bee at their own liberty in other things; so they are at liberty also to accompany with men after conception; whereas living-creatures void of reason, are governed not of themselves, but by nature; admitting such a measure, and such times, as are dictated unto them, by a naturall instinct.