Thus, the physical body was said to contain four _humours_ (Latin ‘humor’, ‘moisture’)—_blood_, _phlegm_, _bile_ or _choler_, and _black bile_ (melancholy)—which last had its seat in the _hypochondria_. Not only diseases, or _distempers_, but qualities of character were intimately connected with the proper ‘mixture’ (Latin ‘temperamentum’) of these humours, just as modern medical theory sees a connection between the character and the glands. Thus, a man might be good _humoured_ or bad _humoured_; he might have a good _temper_ or a bad _temper_; and according to which _humour_ predominated in his _temperament_ or _complexion_, he was _choleric_, _melancholy_, _phlegmatic_, or _sanguine_. His character depended on other things as well; for the medieval scientist believed with Hippocrates that the _arteries_ (Greek ‘aēr’, ‘air’) were ducts through which there flowed, not blood, but three different kinds of _ether_ (Greek ‘aithēr’, ‘the upper air’) or _spirits_ (Latin ‘spiritus’, ‘breath’, ‘life’), viz. the _animal_[38] (Latin ‘anima’, ‘soul’), the _vital_, and the _natural_. But the stars and the planets were also living bodies; they were composed of that ‘fifth essence’ or _quintessence_, which was likewise latent in all terrestrial things, so that the character and the fate of men were determined by the _influences_ (Latin ‘influere’, ‘to flow in’) which came from them. The Earth had its _atmosphere_ (a kind of breath which it exhaled from itself); the Moon, which was regarded as a planet, had a special connection with _lunacy_, and according as the planet Jupiter, or Saturn, or Mercury was _predominant_ or in the _ascendant_ in the general _disposition_ of stars at a man’s birth, he would be _jovial_, _saturnine_, or _mercurial_. Finally, things or persons which were susceptible to the same _influences_, or which _influenced_ each other in this occult way, were said to be in _sympathy_ or _sympathetic_.