Thus nature, ever perfect and divine, doing nothing in vain, has neither given a heart where it was not required, nor produced it before its office had become necessary; but by the same stages in the development of every animal, passing through the constitutions of all, as I may say (ovum, worm, fœtus), it acquires perfection in each. These points will be found elsewhere confirmed by numerous observations on the formation of the fœtus. Finally, it was not without good grounds that Hippocrates, in his book, “De Corde,” intitles it a muscle; as its action is the same, so is its function, viz. to contract and move something else, in this case, the charge of blood. Farther, as in muscles at large, so can we infer the action and use of the heart from the arrangement of its fibres and its general structure. All anatomists admit with Galen that the body of the heart is made up of various courses of fibres running straight, obliquely, and transversely, with reference to one another; but in a heart which has been boiled the arrangement of the fibres is seen to be different: all the fibres in the parietes and septum are circular, as in the sphincters; those, again, which are in the columnæ extend lengthwise, and are oblique longitudinally; and so it comes to pass, that when all the fibres contract simultaneously, the apex of the cone is pulled towards its base by the columnæ, the walls are drawn circularly together into a globe, the whole heart in short is contracted, and the ventricles narrowed; it is therefore impossible not to perceive that, as the action of the organ is so plainly contraction, its function is to propel the blood into the arteries. Nor are we the less to agree with Aristotle in regard to the sovereignty of the heart; nor are we to inquire whether it receives sense and motion from the brain? whether blood from the liver? whether it be the origin of the veins and of the blood? and more of the same description. They who affirm these propositions against Aristotle, overlook, or do not rightly understand the principal argument, to the effect that the heart is the first part which exists, and that it contains within itself blood, life, sensation, motion, before either the brain or the liver were in being, or had appeared distinctly, or, at all events, before they could perform any function. The heart, ready furnished with its proper organs of motion, like a kind of internal creature, is of a date anterior to the body: first formed, nature willed that it should afterwards fashion, nourish, preserve, complete the entire animal, as its work and dwelling place: the heart, like the prince in a kingdom, in whose hands lie the chief and highest authority, rules over all; it is the original and foundation from which all power is derived, on which all power depends in the animal body.