Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	spirit_n	1,496	5	4.9543	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34775	A treatise of jealousie, or, Means to preserve peace in marriage wherein is treated of I. The nature and effects of jealousie, which for the most part is the fatal cause of discontents between man and wife, II. And because jealousy is a passion, it's therefore occasionally discoursed of passions in general ... III. The reciprocal duties of man and wife ... / written in French, and faithfully translated.; Traité de la jalousie. English	Courtin, Antoine de, 1622-1685.	1684 (1684)	Wing C6606; ESTC R40897	75,205	185

Anclents with the curious and admirable Discoveries they have made in Nature There are very few but know enough of the external Structure of the Body and every one may see that Nature has bestow'd on us as on the most part of Animals Natural Senses whose Organs these I mean that are external are double in every one of the Senses It is also known to every one that within are contained these Visceras viz. The Brain the Heart the Liver the Spleen c. Now the mutual Communication of all these Parts both external and internal is so admirably framed and their respect one to another so adequated that the motion of one part causes the motion of another much like the Springs of a Watch. All which is perform'd much after this manner The Brain which is placed in the highest part of the Body is the Original of all the Nerves which are dispersed into all the Muscles of the Body and have their Extremities inserted into all the Sensible parts thereof The Heart is the Centre of Natural Heat which is the principle of Life and by consequence of all the Motions of the Body and therefore it is placed in the m●●dle That as Aristotle saith it may the more ap●ly communicate to all the Extremities and there indeed it operates by the means of the Blood and Spirits which it sends out without int●rmission to all the parts of the Body And to this effect also contributes the Juice of the Meat we Daily feed on for this Juice being prepared in the Stomach and from thence running through the Lacteal Veins so called because this Juice as yet retains the colour of Milk after it has been transmitted by these Veins into other Channels for its exacter Purification it comes at last to enter into the right Ventricule of the Heart where it rarifies and expands it self and begins to be tinged with the colour of Blood then passing through the Lungs it returns and is discharged into the left Ventricule of the Heart where it receives its last Perfection After which being thrust out with Violence into the great Arterie and into every Branch thereof it passes through all parts of the Body imparting to them Life and Nourishment from whence returning again to the Heart and being again sent out as before it makes a continual Flux and Reslux by means of its Circulation which is apparently known by the continual Pulsation of the Heart and Arteries For when the Blood is in the Heart it dilates and rarities it self whereby it extends the Heart and afterward the Arteries which is the immediate cause of this Pulse and Beating And it is this Blood that maintains that Fire or Natural Heat in the Heart even as the Oil maintains the Flame in a Lamp Now the most Vivide and Subtilest Particules of the Blood are carried into the Brain there to serve for the Execution of the Principal Functions of the Animal and to be distributed into the Nerves and Muscles for the moving of the Body in all the different Motions it is Capable of and these are they which we call the Animal Spirits which notwithstanding the Appellation are Minute Bodies These Spirits are as it it were Filtred thorough the Substance of the Brain and afterwards Reunite by their Concourse in some one part which is the Imagination and which cannot be far distant from the Origination of the Nerves by which these Spirits are dispersed afterwards into every part of the Body Now as it is this Organ that receives the Impressions or the Species that are sent thither by the External Organs or Senses it must by Consequence be in this Place and in the Brain that Sensation or the Perception which we have of things is perform'd and not at all in the External Senses themselves or any other part of the Body For although the outward Senses are as the Instruments that the Imagination makes use of for thee Reception of the Species of Sensible Objects although they are as the ports of the Soul by which the Species do enter yet the Objects are Imprinted and as it were Limned in these Organs for we find by Experience that we see by the Eyes hear with the Ears and that the Hand or Foot gives us the Sense of Pain nevertheless without all doubt we can have no Sensation no Perception or discerning ●f the Species or Impressions have not passage to the Principal Seat of the Imagination or Common Sense We have experience thereof in this that if we 〈…〉 e very attentive to any thing we perceive not the Pain of any hurt received nor do we see the things that are before our Eyes as it happens to these that are Apoplectick they perceive not at all when they are pricked no nor when they are Wounded which must proceed from hence that the Organ of the Imagination ceasing its Action it receives no Impression and consequently it produces no Sensation And what is more these that have for Example their hand Amputated do complain of great Pains in that very Hand that was cut off The Sensation which is form'd in the Imagination proceeds from hence that in the First place the Nerves which are the Instruments of Sense having their Origination in the Brain as we said before extend themselves to every part and Occupie with their Endings all the Extremities of the whole Body in such manner that the least thing that moves the Surface of the Body into which there must be the Extremity of some Nerve Planted moves at the same time that part of the Brain where that Nerve hath it's beginning in the Second place these Nerves being always full with the Spirits which are continually sent from the Brain to all the parts of the Body these Spirits which are first moved or receive the Impression of the Object Transmit that Impression as from Hand to Hand to their very Original which is the Seat of the Sense Common I say from Hand to Hand that I might thereby Intimate that this Motion is not made by a disorderly Retrogradation of the Spirits but in manner of certain waves as we see are made in standing pooles where by the throwing in of a Stone the Wave first moved is put forward by the Subsequent waves following one another to the outmost Edge thereof Only there is this difference that the Motion of the Spirits is made with almost inconceivable Swiftness being of such an Extraordinary Subtile Nature that they exceed all other Bodies in the Swiftness of their moving This is the formal reason of Sense Seeing then Sensation is perform'd in the Imagination and not in the External Organs or parts of the Body whereon the first Impression is made so likewise the Passions are not form'd in the Heart as some beleive but in the same Imagination also And although the Heart indeed does Foment and Augment them by the means of the Spi 〈…〉 its sent continually by it to the Brain ●nd

though also in Violent Passions it is much affected and altered yet this proceeds only from the Communication it 〈…〉 as with the Brain by the means of certain small Nerves which serve to 〈…〉 raiten or enlarge the Orifices of the Heart and so to give Entry to a smaller or greater quantity of Blood The Passions then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination and arise either 〈…〉 om the Temperament of the Body 〈◊〉 from the Perceptions Imprinted by 〈…〉 e Natural Appetite or Affections or 〈…〉 stly from the Impression of External Objects on the Imagination They proceed from the Temperament for if 〈◊〉 Example Choler abounds it excites 〈…〉 nger if Blood it enclines to Love They arise from the Perceptions Imprinted by Natural Appetite and Affections as Hunger Thirst and other that Retain the Name of Natural Appetites likewise Pain Heat and other Affections which stir or move the Nerves that are the Instruments of the Organ of Common Sense and Transfer the Impression to the Brain We desire to Drink as Aristotle saith it is the Natural Appetite Commands it for the Preservation of the Animal Natural instinct tells us it is water for Example and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it And lastly Passions are produced by the Impressions of outward Object made upon the Fancy by the mediation of the External Senses But we must observe that the Fancy or Imagination which is the Perception arising from the Internal Motion solely of the Spirits 〈◊〉 not the same as Aristotle saith with Sense which is the Perception produced by External Motions since it is easie to observe that the Imagination Act when the Senses Act not at all from whence are the Passions that arise by calling to Remembrance or the bare ●magination of any thing or by Dreams and the Actions that are done in Sleep because of the di●●rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image the● or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Eviron●ng it it so falls out that if that Object be Terrifying by its Similitude or respect it has with any thing that Nature or Experience Dictates to be hurtful to the Body then it excites the Passion of Fear or else Courage according to the different Constitution of the Body and at the same time the Spirits Reflected from the Image so formed upon the Organ do enterpa●t by the pores of the Brain that Conducts them into the Nerves serving to produce the Motions and Postures necessary to turn back or Fly part into the Nerves that enlarge or straiten the Orifices of the Heart or which Agitate the other Parts from whence the Blood is Conveyed to the Heart in such sort that this Blood being r 〈…〉 ed after an unusual manner it a 〈…〉 Spirits to the Brain such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 ● P 〈…〉 the● Spirits enter by the Motion of this Organ into the pores of the Brain that Conduct them into the Nerves serving to move the Members to defend its self as well as into th●se that Agitate and put forward the Blood to the Heart in a manner suitable to produce proper Spirits for the continuance of these Actions It is the same respectively in all other Passions from what Original soever they arise so that in speaking generally the cause of Passions is not solely in the Sense or in the Brain but also in the Heart in the Spleen in the Liver yea and in all the other parts of the Body insomuch as they Concur to the producing of Blood and consequently of Spirits conducing for although all the Veins do carry the Blood they contain towards the Heart nevertheless it many Times falls out that that which is in some is thrust forward with much more force than that in others And likewise it happens that the Orifices of the Heart by which the Blood enters or by which it is expelled are at sometimes more enlarged or more straitened than at others Now all this is perpetrated only by the disposition of the Engine of the Body that is to say by the conformation of the Members and the Course which the Animal Spirits excited by the Heat of the Heart do naturally pursue in the Brain in the Nerves and in the Muscles ● in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to ●magine a Man without a Soul we should see him Act in the same manner For we must not think that it is the Soul that gives Life and Motion to the Body although in some respects it can dispose thereof being Conjoint but the Motion and Life Depends on the Fabrick of the Body So that we may truly say that the Separation of the Soul does not make the Body to Die but that the Soul 〈…〉 t Death retires it self from the Body because that then the Natural Hea 〈…〉 which we have mentioned ceasing the Organs that serve to the Actions of the Soul Corrupt and fail Which makes us beleive that since the holy Scripture says that Beasts have the Blood for their Soul they have no other but what consists in this Symmetrie of the parts Vivified and moved as we have said by the Animal Spirits drawn from the Blood by the Fire of the Heart And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures observing on one Hand that Beasts have almost the same Passions that are incident to Man for as much as they have a Love for their Young a Jealousie for their Females Anger Fear c. And that on the other Hand they are Destitute of Judgment they have made use of this Word Blood to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts And indeed this does contribute very much to the Excellency of the reasonable Soul For though it may be said that other Animals have the same Natural Motions as Men have yet it may be denied with Seneca that they have Re 〈…〉 l Passions all their Actions being no more than certain Impulses that Resemble Passions Which also our Philosopher confirms saying brutes have 〈…〉 o Conduct of their Actions but certain Corporal Motions resembling these in Men which Passions do follow Customarily and for this very reason they are not only easily allured into Snares but often run Head long into greater Evils to Eschew

it gets the upper hand it remains Victorious if not the Spirits presently resume their first course because of the disposition that has proceeded in the Nerves in the Heart and in the Blood and then the Soul ceasing its Endeavours finds it self prest to Desire and not to Desire one and the same thing Lo here the Warfare between the Spirit and the Flesh which is so Violent that no Humane Prudence is capable to resist it It is therefore certain that the Soul cannot in an instant overcome the Passions For they are accompanied with such Commotions excited in the Heart and by consequence in the whole Mass of Blood and Spirits that the Passion remains always present with our Thoughts till this Commotion have ceased in the same manner as Sensible Objects are always present during the time they Act on the Organs of Sense But I mean here the stronger Passions which do indeed constrain us to confess That we are not at all Masters of our primary Motions The Soul has then a necessity of Powerful Helps for the obtaining the Victory which is no other than Prudence that Seconds it in this Combat For this Prudence is no more than Reason it self illuminated with the Lights of Morality and Experience whose principal use is to prescribe Rules for the Regulating of Passions making known to the Soul the quality and real usage of them She undeceives it in the Errours of Sense and Imagination She gives it to know what is really Good or really Evil in one word She teacheth the Soul to put a right esteem upon things and what is convenient or inconvenient to Humane Nature And indeed the greatest Outrages of Passions cannot avail against us without the Inward Commotions of the Soul It is upon this that our Good or our Evil depend For the Commotions of the Soul have much more Power over us than the Passions themselves From whence it is that seeing the Soul may have always within whereon to relie and satisfie it self all the Troubles that can acrew thereto from any other thing have no power to hurt it which does evidently demonstrate its Perfection But now it must be by means of Vertue it can have this Content Constancy and Immoveableness we speak of that is to say by the Testimony a Man can bear for himself That he has always prosecuted the things he Judged to be best So when a Passion Attacks the Soul it opposes thereto as Armed Soldiers Judgments firm Convincing and undoubtedly decided by Penetrating and Unraveling the Nature of the Object that causes this Passion Which a Christian Philosopher not Ignorant of these Principles understood when he said That Vertue cousists not in Regulating the Passions but their Objects because saith he One may commit very great Crimes when the Motions of the Passions are but weak and on the other side The Motions of a Passion may be very Violent without a Crime The Soul weakning the Motion of the Organ of the Imagination by strong Arguments may at last stay it altogether Or if it find its Arms to be too weak it joins Policy and strives to divert the Current which it cannot stop and to that end Excites an other Passion by moving this Organ some another way with the Representation of some Object able to instigate a Ballancing Passion As for Example If the Soul would remove the Passion of Fear She endeavours her self to Impress an other Motion or Passion on the Organ by alledging the Reasons or representing the Objects or Examples fit to create an Inclination to Generosity But in the last place If the Passion agitating the Soul do make so violent an Assault upon it that it gives no time to deliberate the Soul then makes a Couter Assault upon Nature and stays at least the greatest part of the Motions to which that Passion or the Organ disposed the Body as for Example That of the Hand which Anger had caused to be lifted up to strike withal There is then so strait an Unity between the Soul the Organ of the Imagination and the Body that the Soul moves at its pleasure this Organ by the means of this Prudence and this Organ reciprocally Imprints in the Soul all the Impressions it receives by the various Motions it undergoes and the Body lastly only from hence that this Organ being diversely moved either by the Soul or by any other cause whatsoever and pushing the Spirits that surround it into the Nerves and Muscles it moves it self and produces the Action to which it was determined The different Volitions of the Soul then give different Motions to the Body but it is to be understood that these Volitions are of Two sorts The one which Terminates in the Soul it self as to Will the Love of God or to apply it self to the Gonsideration of some immaterial thing The other which Terminates in the Body and makes it to Act Now if these last sort of Actions or the Impressions which the Soul makes upon the Body do happen to move the Spirits with such an Impetuous Motion that extraordinary Effects may be observed in the Body these Motions are called Passions of the Soul For Example If the Body be observed to suffer that is to say to be alter'd in any thing from what it usually appear'd before and especially in the Eyes or the Face as if it change Colour Tremble grow Faint or fall in a Swound if it Laugh Weep Groan or Sigh we may conclude that the Mind suffers and these Motions are called the Passions of the Soul notwithstanding its Nature is not capable of Passion So that these Passions Are the Perceptions or Sensations or Motions of the Soul which are particularly refered to it yet which are Caused Maintained and Augmented by the Motion of the Spirits And because the Soul not only can excite Passions it self but also perceives these that are rais'd by the temper of the Body or from the impression of Objects or the Natural Appetites as we have remarked before the number of Passions is almost infinite seeing one Passion may be generated from another and all these may be mixt and compounded one with another Yet notwithstanding Authors are wont to Constitute some as General or Primitive Passions from which the other are derived as Species that so they may be reduced to some Method These are Admiration Love Desire Joy Sadness Hatred and if you will Fear For if we be taken with any new and surprizing Object we Admire it If we find it to be good and agreeable to our Nature we Love it If this good be absent we Desire it And after having desired it if we obtain the possession thereof we Rejoice As on the contrary if after having possessed it we lose it this loss makes us Sad. On the other hand if the Object present be a thing bad in it self and hurtful we Hate it And if this Object be absent but represented to us as bad and