Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	eye_n	light_n	single_a	6,802	5	10.2157	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86278	A new method of Rosie Crucian physick: wherein is shewed the cause; and therewith their experienced medicines for the cure of all diseases, theoparadota; freely given to the inspired Christians, by Ton aggelon presbytaton, ton archaggelon, logon, archon, onoma theo. And in obedience fitted for the understanding of mean capacities by the adorer, and the most unworthy of their love, John Heydon, a servant of God, and secretary of nature.	Heydon, John, b. 1629.	1658 (1658)	Wing H1672; Thomason E946_3; ESTC R207604	50,839	70

by violent cross Winds up from the Earth and such like Meteors may be the products of heat and cold or of the motion and rest of certain small particles of the matter yet that the useful and beautiful contrivance of the Branches Flowers and Fruits of Plants should be so too to say nothing yet of Minerals and the bodies of men is as ridiculous and supine a collection as to infer That because meer heat and cold does soften and harden Wax and puts it into some shape or other that therefore this meer heat and cold or Motion and Rest without any Art and Direction made the Silver Seal too and graved upon it so curiously some Coate of Arms or the shape of some Bird or Beast as an Eagle a Lyon c. nay indeed this inference is more tolerable far then the other these effects of Art being more easie and less noble then those other of nature Nor is it any deficiency at all in the Works of Nature that some particular Phaenomena be but the easie results of that general motion communicated unto the matter from God others the effects of more curious contrivance or of the Divine Ar● or Reason for such are the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Rationes Seminales incorporated in the Matter especially the Matter it self being in some sort vital else it would not continue the motion that it is put upon when it is occasionally this or the other way moved and besides the Nature of God being the most perfect fulness of life that is possibly conceiveable it is very congruous that this outmost and remotest shadow of himself be some way though but obscurely vital Wherefore things falling off by degrees from the highest perfection it will be no uneven or unproportionable step if descending from the top of this utmost Creation Man in whom there is a more fine conception or reflexive Reason which hangs on as every man hath so much experience as to have seen the Sun and other visible objects by reflexion in the Water and Glasses and this as yet shall be all I will say for this reason I will give you more then I promised in the Contents by four propositions concerning the nature of conceptions and they shall be proved and also of the main deception of sence that Colour and Image may be there where the thing seen is not But because it may be said That notwithstanding the Image in the Water be not in the object but a thing meerly phantastical yet there may be colours really in the thing it self I will urge further this experience That divers times men see directly the same object double as two Candles for one which may happen from distemper or otherwise without distemper if a man will the Organs being either in their right temper or equally distempered the colours and images in two such characters of the same thing cannot be inherent therein because the thing seen cannot be in two places One of these Images therefore is not inherent in the Object but the seeing the Organs of the sight are then in equal temper or distemper the one of them is no more inherent then the other and consequently neither of them both are in the Objects which is the first proposition mentioned in the precedent number Secondly that the Image of any thing by reflexion in a glass or water or the like is not any thing in or behind the glass or in or under the Water every man may grant to himself which is the second proposition of Des Cartes For thirdly We are to consider first That every great agitation or concussion of the brain as it happeneth from a stroke especially if the stroke be upon the eye whereby the Optick Nerve suffereth any great violence there appeareth before the Eyes a certain light which light is nothing without but an apparition onely all that is real being the concussion or motion of the parts of the Nerve from which experience we may conclude That apparition of light is really nothing but motion within If therefore from Lucid bodies there can be derived motion so as to affect the Optick Nerve in such manner as is proper thereunto there will follow an Image of light some-where in that line by which the motion was last derived to the eye that is to say In the object if we look directly on it and in the Glass or Water when we look upon it in the line of reflexion which in effect is the third proposition namely That image and colour is but an apparition to us of that motion agitation or alteration which the object worketh in the brain or spirits or some internal substance in the head But that from all lucid shining and illuminate bodies there is a motion produced to the eye and thorow the eye to the Optick Nerve and so into the Brain by which the apparition of light or colour is effected is not hard to prove And first it is evident that the Fire the onely lucid body here upon Earth worketh by motion equally every way insomuch as the motion thereof stopped or inclosed it is presently extinguished and no more fire And further That that motion whereby the fire worketh is dilation and contraction of it self alternately commonly called Scintillation or glowing is manifest also by experience from such motion in the fire must needs arise a rejection or casting from it self off that part of the medium which is contiguous to it whereby that part also rejecteth the next and so successively one part beateth back another to the very eye and in the same manner the exteriour part of the eye presseth the interiour the Laws of refraction still observed Now the interior coat of the eye is nothing else but a piece of the Optick Nerve and therefore the motion is still continued thereby into the Brain and by resistance or re-action of the Brain is also a rebound into the Optick Nerve again which we not conceiving as motion or rebound from within do think it is without and call it Light as hath been already shewed by the experience of a stroake We have no reason to doubt that the Fountain of Light the Sun worketh by any other ways then the Fire at least in this matter and thus all vision hath its original from such motion as is here described for where there is no light there is no sight and therefore colour must be the same thing with light as being the effect of the lucid bodies their difference being onely this That when the light cometh directly from the Fountain to the eye or indirectly by reflexion from clean and polite bodies and such as have not any polite bodies and such as have not any particular motion internal to alter it we call it light but when it cometh to the eye by reflexion from uneven rough and course bodies or such as are affected with internal motion of their own that may alter it then we call it Colour colour

exquisite skill in the Maker that if I should pursue all that sutes to my purpose it would amount to too large yet an entire Volume I shall therefore write all that is needful to be known by all men leaving the rest to be supply'd by Anatomists And I think there is no man that hath any skill in that Art but will confess the more diligently and accurately the frame of our body is examined it is found the more exquisitely conformable to our Reason Judgement and Desire so that supposing the same matter that our bodies are made of if it had been in our own power to have made our selves we should have fram'd our selves no otherwise then we are To instance in some particulars As in our Eyes the Number the Scituation the Fabrick of them is such that we can excogitate nothing to be added thereto or to be altered either for their beauty safety or usefulness but as for their beauty I have treated largely of it in my youthful merry Poems now am not minded to transcribe my tender nice subject and couple it with my severer stile I will onely note how safely they are guarded and fitly framed out for the use they are intended The Brow and the Nose saves them from harder strokes but such a curious part as the Eye being necessarily liable to mischief from smallest matters the sweat of the Forehead is fenced off by those two Wreaths of Hair which we call the Eye-brows and the Eye-lids are fortified with little stiff bristles as with Pallisadoes against the assault of Flyes and Gnats and such-like bold Animalcula besides the upper-lid presently claps down and is as good a Fence as a Port-Cullis against the importunity of the Enemy which is done also every night whether there be any present assault or no as if nature kept Garrison in this Acropolis of mans body the Head and look'd that such Laws should be duly observed as were most for his safety And now for the use of the Eye which is sight it is evident that this Organ is so exquisitely framed for that purpose that not the least curiosity can be added For first the Humor and Tunicles are purely transparent to let in light and colours unfould and unsophisticated by any inward tincture And then again the parts of the Eye are made convex that there might be a direction of many raies coming from one point of the object unto one point answerable in the bottom of the eye to which purpose the Chrystalline humor is of great moment and without which the sight would be very obscure and weak Thirdly The Tunica uvea hath a Musculous Power and can dilate and contract that round hole in it which is called the Pupil of the Eye for the better moderating the transmission of light Fourthly The inside of the uvea is blacked like the Wall of a Tennis-Court the raies falling upon the Retina again for such a repercussion would make the sight more confused Fifthly The Tanica Arachnoides which invellops the Chrystalline Humour by vertue of its Processus Ciliaros can thrust forward or draw back that precious useful part of the Eye as the nearness or distance of the objects shall require Sixthly and lastly The Tunica Retina is white for the better and more true reception of the species of things as they ordinarily call them as white paper is fittest to receive those Images into a dark room and the eye is already so perfect that I believe it is not needful to speak any more thereof we being able to move our head upwards and downwards and on every side might have unawares thought our selves sufficiently well provided for but Nature hath added Muscles also to the Eyes that no perfection might be wanting for we have oft occasion to move our Eyes our Heads being unmoved as in reading and viewing more particularly any object set before us and that this may be done with more ease and accuracy she hath furnished that Organ with no lesse then six several Muscles and indeed this framing of Muscles not onely in the Eye but in the whole body is admirable for is it not a wonder that even all our flesh should be so handsomly formed and contrived into distinct pieces whose rise and insertions should be with such advantage that they do serve to move some part of the body or other and that the parts of our body are not moved onely so conveniently as wil serve us to walk and subsist by but that they are able to move every way imaginable that will advantage us for we can fling out Legs and Arms upwards and downwards backwards forwards and round as they that spin or would spread a Mole-hill with their feet To say nothing of Respiration the constriction of the Diaphragme for the keeping down the Guts and so enlarging the Thorax that the Lungs may have play and the assistance of the inward intercostal Muscles in deep suspirations when we take more large gulps of air to cool our heart over-charged with love or sorrow nor of the curious Fabrick of the Lainix so well fitted with Muscles for the modulation of the Voice tunable speech and delicious singing You may adde to these the notable contrivance of the Heart it s two ventricles and its many valvulae so fram'd and scituated as is most fit for the reception and transmission of the blood and it 's sent thence away warm to comfort and cherish the rest of the body for which purpose also the valvulae in the veins are made But we see by experience that joy and grief proceed not in all men from the same causes and that men differ very much in the constitution of the body whereby that which helpeth and furthereth vital constitution in one and is therefore delightful hindereth crosseth it in another and therefore causeth grief The difference therefore of Wits hath its original from the different passions from the ends to which the appetite leadeth them As for that difference which ariseth from sickness and such accidental distempers I have appointed them for the second Part of this Book and therefore I omit the same as impertinent to this place and consider it onely in such as have their health perfection of body and Organs well disposed CHAP. II. Of the perfection of the Body and then of the Nature of the Senses of Delight Pain Love Hatred sensual Delight and Pains of the Body Joy and Grief OTher things I have to say but I will rather insist upon such things as are easie ahd intelligible even to Idiots or such Physicians that are no wiser who if they can but tell the Joints of their hands or know the use of their teeth they may easily discover it was Counsel not Chance that created them and if they but understand these natural Medecines I have prepared in this Book for their example they will know that they shall be cured of all Diseases without pain or any great cost and Love not

Animadversion and the same that hath Animadversion hath Memory and Reason also Now I would know whether the spirits themselves be capable of Animadversion Memory and Reason for it indeed seems altogether impossible for these animal spirits are nothing else but matter very thin and liquid whose nature consists in this that all the particles of it be in motion and being loose from one another frigge and play up and down according to the measure and manner of agitation in them I therefore demand which of these particles in these so many loosly moving one from another hath Animadversion in it if you say that they all put together have I appeal to him that thus answers how unlikely it is that that should have Animadversion that is so utterly uncapable of Memory and consequently of Reason for it is impossible to conceive memory competible to such a subject as it is how to write Characters in the Water or in the Wind. If you say the Brain immits and directs these spirits how can that so freely and spontaneously move it self or another that hath no Muscles Besides Doctor Culpepper tells you that though the Brain be the instrument of sence yet it hath no sense at all of it self how then can that that hath no sence direct thus spontaneously and arbitrariously the animal spirits in to any part of the body an Act that plainly requires determinate sense and perception But let the Physicians and Anatomists conclude what they will I shall I think little lesse then demonstrate that the brains have no sence for the same in us that hath sence hath likewise animadversion and that which hath animadversion in us hath also a faculty of free and arbitrarious Fancy and Reason Let us now consider the nature of the brain and see how competible those alterations are to such a subject verily if we take a right view of this Laxe pith or marrow in mans head neither our sence nor understanding can discover any thing more in this substance that can pretend to such noble operations as free imagination and sagacious collections of Reason then we can discern in a lump of fat or a pot of honey for this loose pulpe that is thus wrapped up within our Cranium is but a spongie and porous body and pervious not onely to the animal spirits but also to more Juice and Liquor else it could not well be nourished at least it could not be so soft and moistned by drunkenness and excess as to make the understanding inept and sottish in its operations Wherefore I now demand in this soft substance which we call the brain whose softness implies that it is in some measure liquid and liquidity implies a several motion of loosened parts in what part or parcel thereof does Fancy Reason and Animadversion lie In this laxe consistence that lies like a Net all on heaps in the water I demand In what Knot Loope or Interval thereof does this faculty of free Fancy and active Reason reside I believe not a Doctor in England nay not Dr. Culpepper himself were he alive nor his men Doctor Freeman and the rest can assign me any and if any will say in all together they must say that the whole brain is figured into this or that representation which would cancel memory and take away all capacity of there being any distinct notes and places for the several species of things there presented But if they will say there is in every part of the brain this power of Animadversion and Fancy they are to remember that the brain is in some measure a liquid body and we must enquire how these loose parts understand one anothers several Animadversions and notions and if they could which is yet very unconceivable yet if they could from hence do any thing toward the immission and direction of the animal spirits into this or that part of the body they must do it by knowing one anothers minds and by a ioint contention of strength as when many men at once the word being given when they weigh Anchor put their strength together for the moving of that Massie body that the single strength of one could not deal with but this is to make the several particles of the brain so many individual persons a fitter object for laughter then the least measure of belief Besides how come these many Animadversions to seem but one to us our mind being these as is supposed Or why if the figuration of one part of the brain be communicated to all the rest does not the same object seem situated both behind us and before us above and beneath on the right hand and on the left and every way as the impress of the object is reflected against all the parts of the brains but there appearing to us but one animadversion and one sight of things it is a sufficient Argument that there is but one or if there be many that they are not mutually communicated from the parts one to another and therefore there can be no such joint endeavor towards one design whence it is manifest that the brains cannot immit or direct these animal spirits into what part of the body they please CHAP. IV. Of Spontaneous Motion of the External Phaenomena of the nature of the Essence of the Soul her self what it is and whether it be corporeal or incorporeal NOW I must tell you that the brain hath no sence therefore cannot impress spontaneously any motion on the animal spirits it is no slight Argument that some being dissected have been found without brains and this I saw a Captain in Chrisley in Arabia that was accidentally kill'd by an Alcade and an Arabian the story is pleasant but not pertinent to our purpose but this man had nothing but a limpid water in his head instead of brains and the brains generally are easily dissolvable into a watery consistence which agrees with what I intimated before Now I appeal to any free Judge how likely these liquid particles are to approve themselves of that nature and power as to be able by erecting and knitting themselves together for a moment of time to bear themselves so as with one joint contention of strength to cause an arbitrarious obligation of the spirits into this or that determinate part of the body but the absurdity of this I have sufficiently insinuated already The Nerves I mean the Marrow of them which is of the same substance with the brain have no sence as is demonstrated from a Cataleps●e or Cat●chus but I will not accumulate Arguments in a matter so palpable As for that little sprunt piece of the brain which they call the Conacion that this should be the very substance whose natural faculty it is to move it self and by its motion and nods to determine the course of the spirits into this or that part of the body seems to me no less foolish and fabulous then the Storie of this entituled Doctor Freeman so much commended by

and light differing onely in this that the one is pure and the other perturbed light by that which hath been said not onely the truth of the third proposition but also the whole manner of producing light and colour is apparent As colour is not inherent in the object but an effect thereof upon us caused by such motion in the object as hath been described so neither is sound in the thing we hear but in our selves one manifest sign thereof is That as man may see so also he may hear double trebble by multiplication of Ecchoes which Ecchoes are sounds as well as the Original and not being in one and the same place cannot be inherent in the body that maketh them nothing can make any thing which is not in it self the Clapper of a Bell hath no sound in it but motion and maketh motion in the internal parts of the Bell so the Bell hath motion and not sound that imparteth motion to the air and the aire hath motion but not sound the air imparteth motion by the ear and nerve unto the Brain and the Brain hath motion but not sound from the Brain it reboundeth back into the Nerves outward and thence it becommeth an Apparition without which we call sound And to proceed to the rest of the sences it is apparent enough that the smell and taste of the same thing are not the same to every man and therefore are not in the thing smelt or tasted but in the men so likewise the heat we feel from the fire is manifestly in us and is quite different from the heat which is in the fire for our heat is pleasure or pain according as it is great or moderate but in the cool there is no such thing By this the last is proved viz. that as in vision so also in Conceptions that arise from other senses the subject of their inherence is not in the object but in the Sentinent And from hence also it followeth that whatsoever accidents or qualities our sences make us think there be in the world they be not there but are seeming and apparitions only the things that really are in the world without us are those motions by which these seemings are caused and this is the great deception of sence which also is to be by sence corrected for as sence telleth me when I see directly that the colour seemeth to be in the object so also sence telleth me when I see by reflection that colour is in the object But now I am out of the way from the outward Creation of Man in whom there is a principle of more fine and reflexive reason which hangs on though not in that manner in the more perfect kinde of Brutes as sence also loth to be curbed with too narrow compass layes hold upon some kinde of plants as in those sundry sorts of Zoophyta but in the rest there are no further footsteps discovered of an animadversive forme abiding in them yet there be the effects of an inadvertent forme {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of materiated or incorporated Art or seminal Reason I say it is no uneven jot to pass from the more faint and obscure example of Spermatical life to the more Considerable effects of general Motion in Mineralls Metalls nor yet to say any thing of the Medicines extracted mortified fixt dissolv'd and incorporated with their proper Veagles because we have intended it our last business to return to Mineralls Mettals and sundry Meteors whose easie and rude shapes have no need of any particular principle of life or Spermatical form distinct from the rest or motion of the particles of the matter But there is that curiosity of form and beauty in the more noble kinde of Plants bearing such a sutableness and harmony with the more refined sence and sagacity of the soul of Man that he cannot choose his intellectual touch being so sweetly gratified by what it deprehends in such like objects but acknowledge that some hidden cause much a-kin to his own nature that is intellectual is the contriver and perfecter of these so pleasant spectacles in the world Nor is it at all to the purpose to object that this business of Beauty and comeliness of proportion is but a conceit because some men acknowledge no such thing and all things are alike handsome to them who yet notwithstanding have the use of their eyes as well as other folks for I say this rather makes for what we aim at that Pulchritudo is conveyed indeed by the outward sences unto the soul but a more intellectual faculty is that which relishes it as an Astrologicall or better a Geometricall Scheam is let in by the eyes but the Demonstration is discern'd by Reason And therefore it is more rational to affirm that some intellectual principle was the Author of this Pulchritude of things then that they should be thus fashion'd without the help of that principle And to say there is no such thing as Pulchritude and some say there is no way to felicity The first I answer is because some mens souls are so dull and stupid And the second is that they never knew The way to bliss The first cannot relish all objects alike in that respect The second knows not Happiness nor the way to long life nor the means to Health nor how to return from Age to Youth c. which is as absurd and groundless as to conclude there is no such thing as Reason and Demonstration because a natural fool cannot reach unto it But that there is such a thing as The way to Bliss Long life and a certain way to Health not as yet known in England I will demonstrate in a Treatise by it self The way to Health I shall shew you anon in this book the rest in another Part as I promised you Now that there is such a thing as Beauty and that it is acknowledged by the whole generations of men to be in Trees flowers and fruits and the adorning of buildings in all Ages is an example and undenyable testimony for what is more and ordinary with them then taking in flowers and fruitage for the garnishing of their work Besides I appeal to any man that is not sunk into so forlorne a pitch of Degeneracy that he is as stupid to these things as the basest of Beasts whether for example a rightly cut Tetrae●rum cube or Icosa●drum have no more pulchritude in them then any rude broken s●one lying in the field or high-wayes Or to name other solid Figures which though they be not regular properly so called yet have a setled Idea Nature as a Cone Sphere or Cylinder whether the sight of these do not gratifie the mindes of men more and pretend to more elegancy of shape then those rude cuttings or chippings of free-stone that fall from the Masons hands and serve for nothing but to fill up the middle of the wall and so to be hid from the eyes of Man for their ugliness And