LH III 1, 3, folio 1–9. Originally written in German. Previously published in German in a critical edition by Fritz Hartmann and Matthias Krüger (Studia Leibnitiana Sonderheft 8, no. 1 [1976]: 40–68). Numeration added.
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1. One must have instruments for precisely investigating the urine and the pulse, since these are generally signs of a man’s condition. For the urine nothing is better than a good single-lens microscope, for this will reveal thousands of things that otherwise are not found in the urine, and [so] one will quickly arrive at rules that surpass all previous ones.
2. The blood that is let with leeches should likewise be examined. The pulse should only be felt by even the least of physicians when their hands have attained the perfection of noticing all differences, as Galen remarks. To this end it will be useful if the wonderful thoughts that the famous Marcus Marci1 has written in his Sphygmica should be brought into practice.
3. The urine and blood can also be tested by weighing, distilling, clarifying, with and without fire, and in other ways, particularly when one is in doubt.
4. Tests are to be conducted with sputum as well as with blood and urine, and even more than with blood, since it is easier to obtain. And I believe that from the saliva much can be concluded as to a man’s constitution, as also from the urine, and that from the anatomy of the sputum the causes are to be found as to why one man enjoys eating one thing, another man something else. One could clarify the sputum by dissolving it in clear spring water, etc. As also with urine, one can let it form into crystals, mix certain solvents or reactive agents into it, etc., from which colors will appear that will enable one to judge as to a man’s constitution.
5. Next a general examination of people should be established, by means of static medicine, as was put into a system of rules by Sanctorius only after thirty years of experiments.2 This should then be brought together, advanced, and made appropriate to all particular facts. One could also establish experiments in elastic medicine as to the increase or decrease of the strengths of a man, as in the drawing of a bow or the distance one is able to throw something, but ideally in the long span of a certain task, as in walking, pulling something, etc.; nevertheless the best thing is for the doctor to have experience, for which it is not worthwhile to carry out an exhaustive investigation.
6. To the observation of the pulse belongs the observation of the warmth and coldness of the hands by an exact, much improved thermometer. For some men have naturally warm hands, some naturally cold, more or less according to their constitutions.
7. The thermometer must however be improved, both according to P. Eschinardi’s3 recollection, as well as according to the proposal in England to create a circular thermometer, as the History of the [Royal] Society relates.
8. Further tests could be conducted on a man by giving him a bath, so that that which washes off of him could be anatomized and examined. The breath could also be examined by reducing it into a dried residue. Every man must pay attention as concerns his own sweat. The sweat can be collected and its degree of salinity, etc., examined.
9. There should be certain people in the republic who have developed their [sense of] smell, touch, taste, etc., to perfection, so that they might be able to examine any suspicious things. Each office should have a doctor, a surgeon, a pharmacist, and still other people affiliated with it, available at a low cost. A cook should be expert at distinguishing all things on the basis of their taste and smell, and should be examined with respect to this [skill]. A barber should be expert in [the sense of] touch; there must be people who have brought their ability in sensing by touch up to a point that they can do everything the blind man about whom Mister Boyle writes accomplished. This is all possible.
10. From the clarity, strength, purity, etc. of a man’s speech, one can also draw medical consequences.
11. One must procure all previously established cases and medico-physical observations. These should be brought together from all authors, and brought into order according to the degree of their plausibility. Then they should all be tested as soon as possible. Some of them can be tested whenever one chooses, and in these cases they should be tested right away. Some of them, for example the remedies for certain illnesses, can be tested only when the occasion presents itself. Thus it should be brought about that everywhere there is a catalog of the patients in a given region, with all of the details of their illnesses. Now, if one has guidelines for the tests at one’s disposal, one can conduct the tests right away. But they should not be dangerous, for otherwise they would spell the patient’s doom.
12. Everywhere, people should be called together and made to understand the following: whoever is in the position to describe a remedy in more or less comprehensive detail, and to make this description plausible, shall be honored. The governing doctor [Der Medicus des Amts], who brings together so many wonderful things, shall also be honored. Every doctor and chemist shall always keep a journal describing all of his labors. Above all, those things that old ladies and market criers relate concerning medicinal plants [simplicia] should be brought together.
13. All patients who die in the hospital should be anatomized, and it would be good if most people could be anatomized. All anatomies should be conducted in a different manner, as Steno prescribes in his Anatomica cerebri. As much as possible should be known about the “natural history” of the person who is anatomized, and then all of his humors, etc., should be examined, the pancreatic juice, the bile, etc. [It should be determined] whether the juice is more acidic or saline, and which colors result from the gall or from the other parts with the lignum nephriticum. In the autopsy all the smallest details should be drawn, all the ducts and passages should be tested with colored liquids poured into them, all sorts of ligatures should be applied. A means of coagulating the blood should be sought, after the manner of Bilsius,4 so that it does not hinder the autopsy. A liquid needs to be sought that would eat away the flesh, while leaving all the ducts intact, so that everything could be investigated very exactly. The human body should be investigated in all its details to the most precise degree, so as to always have, so to speak, a living anatomy in view. This would be much better than the illustrations of Copenhagen and Helmstedt.
14. One should inquire how it is that liquids that have been drunk arrive so quickly in the bladder, as one experiences in the drinking of acid water, and perhaps also how the lead balls mentioned in the English Transactions could travel through the digestive tract.
15. Very precise lists of questions must be given to all physicians, by means of which they should examine their patients. Indeed, once these have been printed, every competent man will be able to examine himself and to write up his own natural history.
16. In order to conduct experiments on the nature and motion of flatulence, air should be pushed into the body, or drawn out of it.
17. Many universities, and also inquisitive private physicians, must be solicited for projects for universal inquiry.
18. In order to determine whether the signs of the hand and so on have a certain power, one would have to make prints of the hands of many people whose actions are known to us. This could easily be done if their hands were covered in a liquid, with the prominent part being wiped off, printing that which lies beneath the lines [of the hand]. Mey’s medical chiromancy is also worth mentioning.5 In order to determine whether there is something [of value] in the astrological tradition and in the principles of Ptolemy, one must also inquire and set up experiments.
19. Rules should be prescribed to people as to their behavior with respect to eating and drinking. Everything should be eaten chopped up into little pieces. Different diets should be tried with different people. For example, one man should be given primarily dairy products; another should be permitted to drink only warm beverages; another should be permitted to eat only what is lifeless; and so on. Some should have everything together. One should pay attention to the conditions of members of religious orders, who usually have a common way of living with respect to diet and other things, and one should determine the consequences of this. It should be tested whether there is a benefit to a man who eats animals that have, up to a certain amount, been fattened with hay, or other animals, etc.
20. All sorts of means should be tested on various men to see whether, by the application of the proper art, they may be made old, so as to derive a preferable model [of aging]. Along with Mr. Charas,6 the causes of natural death should be investigated, in order to find the means of prolonging life.
21. People should be examined with the highest degree of exactness in order to determine what they enjoy eating or drinking, and what not, as well as the degree of enjoyment. One should also pay attention to what sort of musical tone may be delightful to someone, as for those who have been bitten by the tarantula.7 Indeed, according to Plato’s Republic,8 a change of music changes the Republic. Everyone must pay attention so as to determine what it is in the world that brings him the most joy.
22. Bills of mortality must be brought to the greatest possible perfection, and must be made not only in the large cities, but also everywhere in the countryside. And the difference of climates, of the soils, of the air, etc., should be precisely noted: in this way many admirable things will result. Certain people should then be contracted to make inductions and observations from these. Attention should be paid to astrological effects: whether, for example, it is true what they say, that if a woman gives birth during a (solar) eclipse, she and the child will die, and other things in this sort of tradition. One should study the rules of the authors of calendars concerning bathing and bloodletting—rules these authors have applied to the moon and to the signs of the zodiac—according to the methods proposed by Kepler, Campanella, Trew, and other learned men.
23. All the medicinal plants of the whole world should be brought together and multiplied in our regions so that they can be examined without any doubt. The examinations of simple elements must proceed in such a way that we first exhaust all of their sensible qualities, and of each of these that we determine to the extent possible its degree. Then we must, to the extent possible, treat them directly by pressing, percolating, etc., distilling with air or with fire, and then mixing them with solvents and reactive agents. And then we must also combine all of their qualities and note their degrees. It will be especially worthwhile to test the colors of all things against the touchstone of lignum nephriticum.9
24. One must above all determine the manner and pathway by means of which taste functions.
25. We must investigate whether there are solvents only for sweet things [dulcia], or whether for acidic or saline things, and we must also find the degrees [of acidity, etc.].
26. One should also pay attention to whether something truthful may by drawn from the signatures of things: where this is the case, this will be a perspicuous proof of providence.
27. Countless anatomies should be performed on animals, living as well as dead.
28. One should begin to pay more attention to the illnesses of animals than has been done up until now, for just as Steno correctly says that we have learned all of today’s anatomy from animals, so too could we learn the whole of pathology from them, for we may cut them open when and how we please. And the Republic would pay the individual who gives his animal over to the common good. In general we pay attention almost exclusively to the illnesses of horses, ignoring those of other animals. We can also test therapeutic methods on animals easily and safely, particularly when we will have begun to better understand their illnesses. We can test medicines [arzneyen] on animals when we please, and from this make a conclusion according to its analogy [proportione] to human beings. We cannot make such tests on humans.
29. Regular visits of inspection to the pharmacies should be set up, and we must pay attention both to what Bartholin has written against the apothecaries, as well as to what has resulted from the disputes in England between the apothecaries and the physicians.
30. The amount of time for the production of urine from drinking, or of excrement from eating, should be precisely observed, which will happen more quickly in one man than in another.
31. One should pay attention to how much the natural stimuli and indications should be believed, as when nature indicates vomiting by means of a brief retching sensation, or damage to a vein by means of loss of blood. Likewise to what extent the natural appetite is to be followed or not followed when it comes to eating this or that, sleeping, etc. And as it is well known so complete a symmetry is found in the parts in the human body, even though it is in no man perfect in every way, such deviations [evagationes] should be noted, and tests should be made to determine whether something can be concluded about the constitution of the body. And if, as Wren, Hooke, and others propose, a history of the climate is composed, or, as I often proposed, calendars of past years are made, everyone should note in very fine detail what changes he has noticed in himself. And in particular the best notes could be made by those who are always used to living their life in the same way, such as farmers or members of religious orders.
32. Tests should be made to determine what would happen if a man were continually nourished with water, or with water and bread, etc., and what would be the uses of a consistently simple and regular diet.
33. From the figure of the hair of a person all sorts of useful conclusions can without doubt be made. Of the nose and other [parts] I do not wish to say.
34. It is to be tested whether the antimonachale (antimonium crudum)10
is useful to people as well as to horses and pigs, when it is introduced by degrees as a cure. NB
35. There are certain agreements and communications among the members of the body, as a living person himself experiences, but that cannot be found in dead bodies. Thus, for example, everyone knows the connection that the genitals and the sole of the foot have with the head. Rubbing the sole of the foot a little brings about the same sensation in the head. Similarly, experiments should be instituted for other [connections between parts]. And it may be that it is also in accordance with reason, that the parts of the body that have a constant proportion between them also have more sympathy with one another.
36. An effort must be made to create a number of new aphorisms. Whoever comes up with a new aphorism that was previously unknown and that is fitting in most cases should get a certain prize. The same should hold for whoever is able to find a solid reason for already known aphorisms, the reason of which had not been discovered before. In this connection see Claudius Campensius[,] Mr. De la Chambre, Antimus—i.e., Honoré Fabri—and others on the aphorisms of Hippocrates. Not to mention the new aphorisms added by Laurentius Scholzius,11 etc.
37. Tests should also be set up to determine what the powers of the imagination and the belief[s] of the patient are capable of bringing about. To this end physicians should be given the art and the means to convince the patient of all manner of things. One must, in particular, find, by reasoning, the communications of the external members with the internal ones. In this way already a great deal could be done by means of external applications.
38. I do not doubt that liquors may be found that, injected with a syringe, will dissolve bladder stones, and also < . . . > take away the gouty calculuses. If this method is followed and everything is encouraged, in ten years we will have more things brought together.
39. Take note of where rubbing is felt most strongly, on the sole of the foot, on the head, and so on. One feels certain pains most strongly at the top of the head, when one presses hard. Here or nearby is the beginning of the nerves.
40. Bitter things are good against fevers. Acidic things are good against the plague.
41. Whether those people are of the same humor, who have the same sort of deviations of the symmetry of certain parts from [their] ordinary symmetry.
42. One should test all sorts of liquors injected into the blood. One should not cease to make tests involving the transfusion of the blood, at least in animals, as in England a weak horse was made strong again by the use of fresh sheep’s blood. One should make tests with different sorts of baths, for all baths are in a certain sense in the category of infusion through the pores.
43. Likewise with various sorts of oils for unction, and with those that are put on the head or on other external parts. Likewise, one should study a number of modifications of the respiration, brought about by the variety of air drawn in.
44. Likewise, various effects should be tested of various liquids injected by enema into the anus or into the genitalia with a syringe. One could, likewise, apply ventouses in such a way that the full cup that has been removed is replaced right away with another one that is filled with liquor, which will then be taken up by the body. One could, likewise, apply something full of a certain liquor to the skin, and then apply cups (with or without incision) to the same area, so that it could better penetrate into the body. With cups applied in various places one is best able to detect the agreement of the parts.
45. One could not only inject liquids into the blood, but could also incorporate dry bodies into it. One could first temper the blood that is to be transfused with various infusions or compressions according to one’s wishes.
46. There is no better way to strengthen worn-down vessels (if this is the cause of a natural death) than by means of certain kinds of bath.
47. The most exact histories are to be written of all those who have lived for a long time. See in this connection Meybomius on the long-lived.12 Likewise the history is to be noted of all those who endure something out of the ordinary, such as apoplexy, epilepsy, etc.
48. A certain number of the best foods should be established, and a certain form of the ways of living, according to each man’s temperament. For because of the infinity of kinds [of food], one must try to reduce them to a little, since we see that the oldest and most healthy people enjoy foods but little. Foods and diet should also be prescribed that are useful to all temperaments.
49. The entire pharmacy should be reduced to a few principal kinds, as Danus Ludovicus has proposed,13 and every village should have such a pharmacy.
50. As the Bartholomites have the convention [Institutum] of having their seminars and also their parishes, so, similarly, should every village have two men, an old one and a young one, who are physicians [physici] or doctors [Medici], and they should be changed regularly. The doctors should be retained not by the patient, but only by the Republic. Indeed, it must be forbidden to the doctors to accept gifts, so that all possible considerations will cease, and every man will be treated with the same industriousness. For this reason, they must be made to take oaths. They must be supported by the Republic, together with their family members. It would be best if the available orders were applied to them. For members of religious orders are disinterested. Orders that were founded for this reason would be the best means one could hope for of advancing the Christian religion.
51. We see that mathematics has done so much in China; much more would be done [by introducing] medicine and physic, for these are indispensable to all men. Through the missions one could bring together all of the secret and simple remedies of the world.
52. Particularly when he is disinterested, a doctor has a general approach with all people.
53. A given thoroughfare or neighborhood of a populous city should, in addition to its pastors, also have its own doctors. To this end however there should also be superintendents and superintendents general.
54. The institution of medicine should be organized in orders after the example of the church. A certain sort of confession should be required, which, however, people would do with pleasure. So that the confessions are more effective, and more general, lists of questions should be prescribed to people, just as we have confessional booklets that list a thousand different sins that could be imagined, so that no one forgets anything. There should be different times of year during which every person performs his medical confession, and says everything, and sketches out the preceding period, [including] anything that he will consider with even a little anxiety. Everyone should, however, be free to have additional confessionals. And just as in sacred matters one is free to have an additional father confessor, who is not of the [same] parish, so too the same thing should happen here, [namely,] that there be certain free doctors who are bound to no parish and so can be chosen when one wishes. And in the case of emergency the private father confessor should communicate with the ordinary one. When confessing to the ordinary father confessor one should repeat everything that one confessed to the private confessor. As in the case of the penance that is prescribed in the spiritual confession, so too here a rule should be established for determining what should be done. For spiritual father confessors as well should prescribe not only satisfactions and reparations for a given damage but also rules for the future. The rules or satisfactions of the medical father confessor should consist not so much in prescriptions as in rules of diet, just as those of the spiritual father confessor consist more in certain useful deeds that are prescribed, than, for example, in the praying of a certain number of Ave Marias or Our Fathers. Spiritual and medical father confessors should communicate with one another, but in such a way that neither should in the least reveal to the other something that could be compromising to the patient. The medical father confessor should be nearly so firmly bound by the duty of silence as the spiritual father confessor in every matter that could be compromising to the patient. Spiritual father confessors should be given instructions concerning certain techniques and questions, by means of which one will be able to distinguish the different humors of men, so that not just the affects in general can be found, but also so that their degrees and combinations can be found somewhat more precisely, which will then provide a remarkable light by which the doctor can determine the patient’s temperament. At the same time, the spiritual father confessor will be greatly served in being able to recognize the passions through the determination of the temperament.
55. I take it as a punishment from God that [until now] we have been so blind and have not applied the thousandth part of our cares to such crucial matters. I can even say that we have almost as much to bemoan in due proportion to our indolence in natural matters as in sacred ones. And that we men with the highest degree of preposterousness not only neglect our beatitude—which is no wonder, given that we have never seen anyone who is yet blessed or damned—, but also our health. Indeed, we see daily the terrible martyrdom that is inflicted, already in this life, on those who care more for their possessions than for their own body (not to mention their soul).
56. It would be necessary for me to bring together all of the exclamations, exhortations, and advice, and all that can be found among the preachers and orators, sufficiently powerful for the excitation of the affects, in order to forewarn us of our ignorance. But I hope to have contact with people who grasp such things sufficiently, even when one says them in few words. And in this connection I am given reason for great hope both by the design of the English [Royal] Society in matters of mechanics, as well as by the instruction in political matters that is given to the maîtres des requêtes, so that it will be recognized that a similar design is most necessary in medical matters.
57. One must charge the pharmacists in all regions with the task of bringing together the registers of the plague and of health. Verulamius’s14 incremental tables of the sciences. The history of life and death, Sanctorius’s method for avoiding all errors in medicine.
58. [It should be determined] whether a diet is to be imposed, so that it does many things at once by combining some things at the same time, for example music and smells; other things separately, for example music and sleep.
59. [It should be determined] whether a means can be found for judging mechanically whether a man is stronger or weaker, such as weighing, the use of purgatives, etc.
60. Since I consider that taste is the best instrument for determining the nature of things, all means must be sought, by which men could arrive at a sense of taste that is subtle to the highest degree. Now it is known that men who only drink water are so subtle in their sense of taste that they can distinguish one water from another by its taste, which others cannot do. Therefore certain men should be fed with almost tasteless food, such as water and bread, or with meal prepared in the Tartar style.15 Since they could also distinguish among things that are held to be tasteless by other men, they will distinguish the different tastes much more subtly. Related to this are also the arts of the wine traders, by means of which one can attain a pure sense of taste. One should always have a taste of water before trying anything else. If one harmonizes the observations of taste with a certain instrument, such as the menstruum salinum, one could then use this instrument in place of the sense of taste. Just as, once one knows that a water has been salted, he can determining the degree of salinity from the water’s weight without needing to taste it. There must [also] be certain men in the Republic who are refined in the sense of smell, certain in the sense of touch, as in the case of Boyle’s blind man. Such divisions of men are more needed than divisions of handiworkers.
61. Books should be published frequently that get people excited about real things, and should be distributed among the people in many languages. Vives, Bacon, and the Cartesian method, for example, should be presented to children in the schools in good time.
62. The Turks are in the habit of using opium in order to bring about cheerfulness, that is, they believe that it brings about an extraordinary color in the face, and revives a man’s soul, so that whoever has once made use of it will always find it a source of delight. See Soranzo’s Ottomanno p. 2 n. 49 p.m.16
63. One can distinguish natures and temperaments by means of music: one person enjoys one song, another enjoys another, and thus it would be good to make thorough observations on tarantulas, those who have been bitten by them.17 Every doctor, by virtue of his duty, should be required to write down every notable circumstance he sees or hears of, and in particular those cases that he observes himself. It is indeed the opinion that Hippocrates laid the foundation of his science in the Temple of Aesculapius, which was on the island of Cos in his home country, which today is called Longa. Those who had recovered from their illnesses were registered in that very place, and the remedies, by means of which they recovered, were noted down. Hippocrates abridged these somewhat and left them to his successors, so that the science still remains, although the temple burned long ago. Since so few particular observations have given us so much light, indeed have preserved rational medicine, why then have we become so blind that we have not more universally set up such [a science], with more energy and method. We would certainly learn more in a hundred years than was learned from Hippocrates on, up until the beginning of this century, indeed not even in a hundred years, but in ten.
64. All patients who die from hospital infections should be opened up, even if only at the place of their illness. What does not seem regrettable for great lords should also not be regrettable for private individuals.
65. That the spleen produces a sour or sharp material is shown by the example of a child who coughed constantly, without ejecting anything. When he was opened after his death, the spleen was too small, while the lungs and the liver were too large. Thus the material that belongs in the spleen went over into these organs.
66. Ways should be found of arriving ever closer to the most interior parts of a living body. Through the injection of clysters, and through the ducts and the throat, certain means have already been found, as also the phlegmagogum of the traveling physician, described in the Ephemerid. Med., as also through the cutting of stones, of rupture, through the plugging of the cataract, Burrh’s restitution of the humors of the eye, finally, the opening of veins and transfusion; of things taken in through the stomach I will not speak. Now means should be found, further, of reaching the interior of man, as the sword-swallower has done.
67. For all conditions a means should be found of putting a man into a deep sleep that will not harm him, and in which he feels nothing, and from which he could be easily awakened, as when a crocus flower or a strong odor, etc., is used to counteract opium. Then one should strive to learn the art of cutting in such a way as to wound only the parts that can easily grow back together, and those that are able to heal again when the person awakens, with his necessary motion being saved.
68. [It should be determined] whether a means could be found of easily cleansing the stomach of morbid discharge, by means of vomiting whenever one should wish as well as by means of swallowing something that is connected to a string, which can then be pulled out again, as with twine, but which would clear out the stomach.
69. All manner of ills of the body are either in the fluid or in the solid parts. In the fluid parts, that is, the spirits (if there are any), or the blood. Spirits can be corroborated by means of odors, the blood both with other means and with infusions. But by means of food and drink the bile, the saliva, and the pancreatic juice can be increased or diminished in proportion. There is in the fluid either a deficit in it, or an abundance of it, or a motion in it that is inappropriate, or an inappropriate location, either an insertion into it from outside, or an alteration. Alteration occurs so long as it is exceedingly liquid, or exceedingly dense, or exceedingly hot, or exceedingly cold; a certain change of color, odor, or taste is involved. Hence it is fitting that certain men who are disposed to it explore, with the greatest exactitude, the tastes of those things that are ejected, but above all of the sputum, to which the man himself should attend most exactly. Similarly, judgments can be made from the taste of milk and of blood in various states.
70. [One must determine what is an] unhealthy quantity, as in dropsy, and abundance or plethora in the blood, [as also] an inappropriate place in extravasation, as in pleurisy. Note that many problems occur together, that is, that one thing arises from another. For example, motion from alteration, or alteration from abundance and from place. In solid parts in turn [there may be] either an excessive magnitude or dearth, or confinement; or [there may be] excessively soft substance, or hard, or spongy, etc.; or tense or compressed, heavy or light; from there pus, resolution, color, odor, taste, or something heterogeneous which is inserted.
71. The means are to be established by which one may diagnose where the patient’s problem is located. Often the physicians do not believe the person who tells them what part is affected by the illness, but the truth will be confirmed too late by the result. Sometimes, however, the reverse is the case. A sick person does not indicate the true locus of pain; there is indeed a certain deception, as in vision and sound, so in pain as well as in touch, concerning the place to be indicated, but it could perhaps be that this deception as well, as in vision and sound, can be reduced to certain reasons and rules, whence often it should be possible to conjecture perfectly concerning the affected place in the sick person. Indeed, from these very reflections and collisions and sympathies of the pains, the cause will be able to be gathered.
72. Bellini, if I am not mistaken, has begun to mathematize in medicine, and also Steno, as nearly everyone does.
73. The rites of all peoples concerning such things should be collected. From books of itineraries, everything should be collected that pertains to medicine.
74. There are certain minutiae which are most worthy to be observed, and which are capable of conserving a man throughout his life, for example, to write and to read standing in an elevated place, against catarrhs of the head; moderate motion, against pleurisy; frequent urination preserves a man from gall stones. [One should] eat and drink frequently, and a small amount each time. [One should] avoid drinking before sleep. Thus Lower in De corde [says that] one should strip oneself somewhat and cool down during the night when one gets up to unburden the bladder, and exercise the whole body. One should continually mix heat with cold by sustaining a cool breeze. All things should be alternated if possible.
75. The first policy should be to bring together the policies and plans of many other people. In this way my plan will be the originator of others. There are innumerable people who could well provide such a thing, but they are not called upon by others, nor by themselves, to do so.