Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	animal_n	spirit_n	vital_a	1,564	5	11.6185	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

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

Money was it that made me undertake this Task Now of the well-fram'd parts of our body I would know why we have three joints in our Legs and Arms as also in our fingers but that it was much better then having but two or four And why are our fore-teeth sharp like Chizzels to cut but our inward teeth broad to grind but this is more exquisite then having them all sharp or all broad or the fore-teeth broad and the other sharp but we might have made a hard shift to have lived though in that worser condition Again Why are the Teeth so luckily placed or rather Why are there not Teeth in other bones as well as in the Jaw-bones for they might have been as capable as these But the reason is Nothing is done foollshly nor in vain I will shew you how to prolong life and to return from age to youth and how to change alter and amend the state of the body but that I intend in a Treatise entituled The Wise Mans Crown To keep the body in perfect health is my present design and to cure all Diseases without reward for there is a Divine Providence that orders all things Again to say nothing of the inward curiosity of the Ear Why is that outward frame of it but that it is certainly known that it 's for the bettering of our hearing I might add That Nature hath made the hind-most parts of our body which we sit upon most fleshy as providing for our ease making us a Natural Cushion as well as for Instruments of Motion for our Thighs and Legs she hath made the hinder part of the Head more strong as being otherwise unfenced against falls and other casualties She hath made the Backbon of several Vertebrae as being more fit to bend more tough and less in danger of breaking then if they were all one intire bone without those gristly Junctures She hath strengthened our fingers and toes with Nailes whereas she might have sent out that substance at the end of the first and second Joints which had not been so handsom and useful nay rather somewhat troublesome and hurtful And lastly She hath made all bones devoid of sense because they were to bear the weight of themselves and of the whole body and therefore if they had had sense our life had been painful continually and dolorous And now I have considered the fitness of the parts of mans bodie for the good of the whole let me but consider briefly his sences and his nature and then I intend more solidly to demonstrate the cause of all Diseases and with that the Cure because I intend a Method of Rosie Crucian Physick promised in my way to Blisse By our several Organs we have several Conceptions of several qualities in the objects for by sight we have a conception or image composed of colour and figure which is all the notice and knowledge the object imparteth to us of its nature by the excellency of the eye By Hearing we have a conception called Sound which is all the knowledge we have of the quality of the object from the Ear And so the rest of the Sences are also conceptions of several qualities or natures of their objects Because the Image in vision consisting of colour and shape is the knowledge we have of the qualities of the object of that Sence it is no hard matter for a man to fall into this opinion That the same colour shape are the very qualities themselves and for the same cause that sound noise are the qualities of a piece of Canon or Culvering charged with sulphurous Powder fired or of the Air And this opinion hath been so long received that the contrary must needs appear a great Paradox The same qualities are easier in a bell and yet the introduction of species visible and intelligible which is necessary for the maintenance of that opinion passing to and fro from the object is worse then any Paradox as being a plain impossibility I shall therefore endeavor to make plain these points That the subject wherein colour and image are inherent is not the object or thing seen That there is nothing really which we call an Image or Colour That the said Image or Colour is but an apparation unto us of the motion agitation or alteration which the object worketh in the brain or spirits or some internal substance of the Head That as in vision so also in conceptions that arise from the other senses the subject of their inherence is not the object but the continent That conceptions and apparitions are nothing really but motion in some internal substance of the Head which motion not stopping there of necessity must there either help or hinder the motion which is called Vital when it helpeth it is called Delight Contentment or Pleasure which is nothing really but motion about the heart as conception is nothing but motion in the head and the objects that cause it are called Pleasant or Delightful and the same Delight with reference to the object is called Love but when such motion weakneth or hindreth the vital motion then it is called Pain and in relation to that which causeth it Hatred There are two sorts of pleasures whereof one seemeth to affect the corporeal Organ of the sence and that I call sensual the greatest part whereof is that by which we are invited to give continuance to our species and the next by which a man is invited to meat for preservation of his individual person The other sort of Delight is not particularly any part of the body and is called The Delight of the mind is that which we call Joy Likewise of pains some affect the body and are therefore called The pains of the body and some not and those are called grief CHAP. III. Of the nature of the Soul of Man whether she be a meer Modification of the body or a Substance really distinct and then whether corporeal or incorporeal and of the temper of the bodie HEre I am forced to speak what I have in my Familiar Spirit and it is not impertinent to my purpose therefore if we say that the soul is a meer modification of the body the soul then is but one universal faculty of the body or a many faculties put together and those operations which are usually attributed unto the soul must of necessity be attributed unto the body I demand therefore To what in the body will you attribute spontaneous motion I understand thereby a power in our selves of wagging or holding still most of the parts of our body as our hand suppose or little finger If you will say that it is nothing but the immission of the spirits into such and such Muscles I would gladly know what does immit these spirits and direct them so curiously is it themselves or the brains or that particular piece of the brain they call the Pine-Kernel What ever it be that which doth thus immit them and direct them must have