Mikrokosmographia a description of the body of man. Together vvith the controuersies thereto belonging. Collected and translated out of all the best authors of anatomy, especially out of Gasper Bauhinus and Andreas Laurentius. By Helkiah Crooke Doctor of Physicke, physitian to His Maiestie, and his Highnesse professor in anatomy and chyrurgerie. Published by the Kings Maiesties especiall direction and warrant according to the first integrity, as it was originally written by the author.

Whether the Skin be the Organ or instrument of touching. QVEST. II.

THE Philosophers and Physitians striue about the instrument of touching. Aristotle and Alexander call flesh sometimes the medi∣um or meane through which wee feele, sometimes the Organ or in∣strument of feeling it selfe, but neuer the Skinne. First, because the Skin is of it selfe insensible, and sensible only by reason of the flesh. For the skinne of the head which is without flesh say they, is insen∣sible. Secondly, because flesh bared or exposed to the ayre, is more paynfull then the skin. Thirdly, because there is a more exquisite and discerning sence in the flesh then in the skin. For that Iewellers and Lapidaries doe more accurately discern the differences of roughnesse and smoothnes, and such touchable qualities by the toung then by the hand; and are able to distinguish betweene natural and fictitious precious Stones only by the touch of the tongue. Lastly, because it is a rule in Philosophy, that the sensible subiect beeing placed immediately vppon the instrument of sense is not sensible, but such sensible subiects placed immediatly vpon the skinne are felt, therefore the skin is not the instrument of touching.

To these may be added the authority of Auicen, who writeth, that the skinne feeleth not equall bodies or obiects; if it feeleth not equall obiects, then is it not the proper organ or instrument of touching; because euery instrument of sence which the Greciās cal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apprehendes both extreme & also middle obiects; so the eie seeth both the extreme colours which are blacke and white, and also al middle colours made of their mixture, whether they contain lesse or more of either of the extreames. On the other side, the Physitians affirm the skinne to bee the instrument of touching, which will appeare to be the probable and likely opinion whether we consider the temper, the structure, or the scituation of the skin. For the temper, the skinne is the most temperate of all the partes in the very midst of the extreames, and is as it were the canon or rule of them all; and therefore can giue a more perfect iudgement of the tactible qualities.

Aristotle hath determined that euery 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or instrument of sence should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, deuoyde of all qualities whereby that sence is affected. So the Christaline humour which receiueth the Images and spectres of visible thinges, is deuoide of all co∣lours; the yellow eyes of those that are full of the Iaundise imagine all things to be yellow. If the tongue be moystned with choller, all things though sweet haue a bitter tange: in the nose there is no particular and peculiar sent; no sound naturally residing in the eare: right so the skin which hath no excesse of qualities is to bee esteemed the organ or instru∣ment of touching.

If we consider the structure of the skinne, there are moe nerues disseminated into it then into the flesh, but the nerues are the common conuayers of all sensible spirits, which they continually minister vnto the sences, whereby their operations are perpetuated. And for the scituation of the skinne, it is much more commodious then that of the flesh, because it is nearer to the occursation or confluence of outward obiects; because it is the limit and border as it were of all the parts. The skin therefore is rather the instrument or organ of touching then the flesh. As for the forenamed obiections of the Peripatecians they are ea∣sily answered: for first we deny that the skin feeleth by helpe of the flesh. I instance thus: cut a nerue which endeth into the flesh, presently the motion will cease, but the sence of the skin will remaine; but if a nerue be cut which passeth vnto the skin, presently the sence it selfe will be abolished. Againe, true it is that flesh when it is bared is more sensible and painfull then the skinne; but the reason of that is because it is looser, and lesse accustomed to outward iniuries of the ayre or ought else; whereas the skinne is so accustomed to the ayre, that it feeleth it not. So the teeth being vsually opposed to the ayre are not affected therewith, but other bones if they be bared doe presently putrifie. To proceed, the tong hath a more exquisite apprehension of the coldnesse and inequality of precious stones; but that apprhension is not from his flesh but from his membrane; nowe membranes are also instruments of sence. And whereas it is sayd that the sensible subiect or obiect being pla∣ced immediately vpon the instrument of sence, is not sensible; that I say is vtterly false, for by that reason there should be no organ of touching saue only a bone, a gristle, or a vinculū or tye.

That Axiome of Aristotle stands neede to be interpreted: Of the sences some are abso∣lutely and simply necessary to our life, as touching and tasting; some are ad bene esle, that is, for the better being of the creature, but not simply necessary to his being, as sight, hea∣ring, and smelling. The Medium or Meane of these last is externall and separated from the instrument; the medium of the first is internall, and so ioyned with the instrument that it cannot be separated. In the first this axiome is true; for if any colour be laid vppon our eye, wee see indeed, but very deprauedly, being not able without an outward meane to di∣stinguish, so likewise it is in hearing and smelling: but in tasting and touching because the medium is internall, the obiect may be, yea is best distinguished when it toucheth the in∣strument. We therefore conclude that the skin is the organ or instrument of touching, and the Cuticle or skarfe-skin is his medium or meane.

Whereas Auicen sayth that the skinne doeth not feele equall or temperate things, he meaneth that it is not violated or all affected by them when it feeleth them, not that it fee∣leth them not at all: for that common experience would condemne. Lastly, you will say that the skinne feeleth by the helpe of nerues; the nerues therefore are the instruments of feeling not the skin. I answere, the flesh of the muscles are moued by the nerues, yet is not the nerue the immediate organ of voluntary motion but the muscle. In like manner the nerue giueth sense vnto the skin, because it bringeth downe vnto it the Animall faculty and spirit, yet nathe-more is it the immediate instrument of sense. But Galen sayeth that the stomacke is the organ of touching, because his sence is most exquisit: surely the mouth of the stomacke is wondrous sensible, because of the notable nerues it receiueth from the sixt coniugation, and by reason of the hunger and thirst of which it onely is apprehensiue: we acknowledge it the instrument or Organ of a peculiar and particular touch, as also the partes of generation haue their peculiar touch whereof they are instruements; but onely the skin is the Organ of externall touching, and sole iudge of all tactile qualities.

Notes

• The Peripate∣cians argu∣ments.
• An axiome.
• Auicen.

  Fen. 1. cap.

  Doctr. 4. cap. 1.
• The Physiti∣ans opinion. Their argu∣ments taken from the tem∣per of the skin.
• 2. de Animal.

  Why Iaundy eyes think all things yel∣low.
• The structure of the skin

  The scituati∣on of the skin.
• Answers to the Peripateci∣ans arguments The first.
• The second.
• The third.
• The fourth.
• An interpre∣tation of an axiome.
• The conclu∣sion.
• Answere to Auicen.
• Another ar∣gument an∣swered.

  Answere to Galens autho∣rity.

  I eculiar tou∣ches in mens bodies.