Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	nourish_v	3,797	5	10.3232	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34554	A discourse written to a learned frier by M. Des Fourneillis, shewing that this systeme of M. Des Cartes, and particularly his opinion concerning brutes, does contain nothing dangerous, and that all he hath written of both seems to have been taken out of the first chapter of Genesis ; to which is annexed the Systeme general of the same Cartesian philosophy, by Francis Bayle ... ; Englished out of French.; Copie d'une lettre écrite à un sçavant religieux de la Compagnie de Jesus. English	Cordemoy, Géraud de, d. 1684.; Bayle, François, 1622-1709. Systema generale philosophica. English. 1670.; Grangeron, Henri.	1670 (1670)	Wing C6281; ESTC R7465	31,430	139

enough to say that God would have it so to let men know that it was so This Place teaching us that if it may be said that Fish and the other Brute Animals have Souls these Souls are produced by the Waters and the Earth M. Des Cartes had reason to believe that what is here called Soul is nothing else but little Bodies so adjusted to the Organs of Fishes and other Brutes that they make them live move and grow He hath admirably explained upon this Subject the Circulation of the Bloud the manner how it is heated in the Heart how it runs into the Arteries whose different pores let out the particles which their figure maketh fit for the nourishment of the Members and how the finest parts of all extricate themselves from the rest to go to the Brain whence they are distributed into Muscles where they serve for the motion of the whole Body He doth give such an accurate accompt of all these things only by the figure and the motion of the little Bodies and the disposition of the Organs that there can remain no doubt of them And that it may not seem a wonder what he saith of the heat of the Bloud which he maketh the chief Spring of all those Functions commonly called Vital and Animal he proves that they must necessarily be performed by Bodies without the need of any Soul adding to his Reasons the example of certain Liquors which are cold to the touch when they are asunder but grow presently hot even to a degree of ebullition when they are blended together As this effervescence happens to Liquors which are not so much as suspected to have Souls M. Des Cartes hath me thinks advanced nothing but what is rational when he saith That the heat of the Bloud joined to the disposition and the dependance of the Organs is able without a Soul to cause the nutrition and motion of Brutes Me thinks also that he had reason since what the Vulgar Translation calls a Living Soul was produced by the Waters and the Earth to believe that this kind of Souls were only Bodies And indeed there are so many places whereby we may know that this was the meaning of Moses that 't is a wonder to me to find men still doubting thereof I should tire you to recite them all to you let me only desire you to reflect a little on Lev. 17. 11. where you will plainly find what it is that enlivens Flesh and Beasts The Soul of all Flesh is in the Bloud The same saith M. Des Cartes But Deut. 12. 23. Moses expresseth himself yet more clearly to make us understand that Beasts have no other Souls than the Bloud Only be sure that thou eat not the Bloud for the Bloud is the Soul And that it might be yet more understood he adds And therefore thou maist not eat the Soul but shalt pour it upon the Earth as water Is there not then all the reason in the world that those Souls which the earth produceth which may be eaten and poured out upon the earth as water should be counted among Bodies I grant indeed that the bloud when it is heated is exhaled in very subtil parts and that these fine parts are those which do nourish and move But how subtil soever they be they are Bodies and they have nothing more of spiritual in them than flame composed of parts yet more subtil which yet never any man was so unadvised as to call spiritual I wonder for my part that those who have given Souls to all that is nourish'd have given none to a Flame which converts into it all the bodies it lays hold on And what is more I wonder how men could come to attribute to Souls the cause of Nutrition and Motion whereas we see nothing but Body that is capable to be moved and that Nutrition is nothing else but an addition of Bodies to Bodies But without insisting so much upon Ratiocination is it not visible that Moses who certainly ought to be believed acknowledges no other thing for the cause of the motion and nutrition of Beasts but the bloud I think not that any man who considers it will contend about it any longer But that you may the better know the force of all these passages which hitherto I have only taken according to the Vulgar Translation and which according to this version leave no difficulty although the word Soul have been there employed I shall now make use of a means which wil prevail upon your spirit and better perswade you than any other You know more than one Language and among others you know the Hebrew which I understand not I shall tell you then that a while ago reflecting on that place of Scripture where is described the work of the Fifth and that of the Sixth Day there appeared to me so great a difference betwixt the manner in which the formation of Brutes and that of Man was made that I believed what word soever was used in the Vulgar there must be used very differing Expressions in the Hebrew I saw that the Vulgar said that the Beasts have a Living Soul and that the same Translation used the same word to signifie the Life of Man But I found withal that besides that living Soul which the Vulgar gives to Man as it doth to Brutes 't is added that Man was made to the Image of his Maker whom I knew to be a pure Spirit Whence I concluded that since this Resemblance could not be drawn from the Body the Creator having none it must needs be taken from something of a superiour order and in a word from the Spirit To this I added what the Vulgar expresseth speaking of Man in the Second Chap. of Gen. Where I saw that the Lord who had made him a living Creature as the Beasts had breathed into him something which Beasts had not and which me thought should be in him the Principle of a Life altogether different from theirs and the cause of that advantageous resemblance which he was to have with his Maker All these things did already sway much with me for the advantage of Man but believing that I might yet better discover the sense of those places by getting the Interpretation of the Hebrew I consulted Monsieur de Compiegne who is known to be the ablest we have in this Language I prayed him to give me the Version of the first and second Chapter of Genesis and in this Version I found the full proof of what I always thought and of what M. Des Cartes had written on this Subject For I saw that in the place which speaks of the Production of Fishes and other Brutes where the Vulgar saith Let the Waters and the Earth bring forth Living Souls my Interpreter said Let the Earth and the Water produce Living Individuals which carrieth with it a very good sense and expresseth the thing in a far more conceivable manner For it is very intelligible that the Earth and Waters have

Tympanum or Drum The Sight hath for its Organ the Retina more particularly the other parts of the Eye making the Rayes of Light or Colours which come from divers points of the Objects to affect divers points of the Retina There are three inward particular Senses that of Thirst which hath its Seat in the Throat that of Hunger in the Stomach that of the Passions in the Heart The Sense called the Common Sense hath its Seat in the Brain and because the Animal Motion and the Functions of all the Senses depend upon the Spirits that come from the Bloud 't is therefore that the Scripture saith that the Soul of the Beasts is in the Bloud Of MAN MAn is made up not only of a Body which as that of Animals hath a peculiar structure of Organs wherein consists in some sense the Form of this Body but also of a Soul which is the true and essential Form of Man or of the Humane Body as such after the manner that Aristotle taketh this Word Form in his First Book of Generation Chap. 10. By reason of the Union which is between the Soul and the Body the Impressions which the Objects make upon the Senses are cause that there do result in the Soul certain Sensations And not only the Soul perceiveth many Motions that are made in the Body but she also is able to produce or to hinder them 'T is true that this is only done by variously determining the Motion of the Animal Spirits by her Thoughts Man hath as many Exteriour and Interiour Senses as Animals but with this difference that in these all the Action of the Senses consists in the Motion of the Corporeal Organ whereas in Man the motion of the Organ is accompanied with a Thought or Perception of the Soul which is called the Sentiment of Sound of Light of Colour c. Of the PASSIONS MAn hath also his Passions which are perceptions of the Sentiments or Commotions of the Soul which are referred particularly to her and which are caused entertained and fortified by some Motion of the Spirits Admiration is a sudden surprisal of the Soul which maketh that she is carried with attention to consider the Objects that seem rare and extraordinary to her Love is a perception or motion of the Soul caused by the motion of the Spirits inciting her to join her self by the Will to the Objects which appear agreeable to her Hatred is a motion caused by the Spirits which inciteth the Soul to a separation from the Objects which present themselves as disagreeable or hurtful to her Desire is an agitation of the Soul caused by the Spirits which disposeth her to will future things which she represents to her self as sutable and beneficial Joy is an agreeable commotion of the Soul caused by the enjoyment she finds in a good which the Impressions of the Brain represent to her as hers Sadness is an unpleasing Languor caused by the Incommodities which the Soul receiveth of the Evil of Defect which the Impressions of the Brain represent to her as concerning her self These six Passions are primitive and all the Genus's whose Species all the others are According to the Institution of Nature all the Passions refer to the Body and are not given to the Soul but forasmuch as she is joined to 〈◊〉 So that their natural use consists only in this that they fortisie and make lasting in the Soul those Thoughts which 't is good she should conserve and by which she is incited to consent and to contribute to the Actions that may serve to keep the Body or to render it in some manner more perfect As also all the Evil which they can occasion consists in that they strengthen and entertain thoughts more than needs or else that they keep others which it is not good to indulge to Of MORALITY Of the Soveraign Natural Good IF we consider Goodness with relation to our selves the Soveraign Good of the Soul of every one in particular consists in a firm and constant will to do well and in the contentment produced thereby And 't is herein that all Virtues do consist Justice for example is nothing but a constant Will to give to every one what we judge to belong to him Boldness nothing but a constant Will to execute things dangerous when we believe them to be the best Humility nothing but a constant Will never to prefer ourselves before others and to think that others have their Free Will as well as we can use it as well as we c. Now 't is this alone which deserveth Praise and Honour 't is from hence alone that the greatest and most solid Contentment of Life results and consequently wherein the Soveraign Good consists There are two sorts of Indifference which appertain to humane Liberty One is from the Object 's part and this is not Essential on the contrary we are never more free than when we are less indifferent The other consists in the real and positive faculty we have to determin our selves to the one or the other of two Contraries and this is always found in the Will and agreeth perfectly well with all the impressions that are caused in her from God's part although we do not conceive how this agreement is made The Angels and the Saints in Heaven do love God freely but their Liberty consists not as Ours doth in a positive faculty to determin themselves to the one or the other of two Contraries but only in this that seeing God Soveraignly Good they love him in such a manner that they feel not any exteriour force constraining them thereto FINIS