An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

The Ninth Part OF THE HISTORY OF NATURE. OF MAN. (Book 9)

CHAP. I. Of the Sense of Touching, or Feeling.

I. The Skin partakes more of the Sense of Touching, than all other parts of the Body. ALTHO' the Sense of Touching is spread all over the Body of Man, yet it is generally allowed that the Skin partakes more of this Sense than all the other parts, and the reason is, because the Nervous Fi∣bres which are spread almost through all parts of the Body, run through the Skin in a particular manner, and in effect, the whole construction thereof is particular: For besides, that it is form'd of Nervous Fibres which are interwoven one with another, there spring from among these Fibres, certain small threds disposed into the form of Py∣ramids, and are Nervous Eminences, covered with a Cuticle or Upper Skin, under which is discover'd an Oily Humour, which keeps them always very supple. Whence it must needs follow, that the immediate Organ of Touch is no other than the Nervous Fibres extended all over through the Skin.

But this Sense of Touching or Feeling is chiefly predominant in the hand, as MALPIGHIUS confirms, who observed by a Microscope, that in the hollow of the hand, and the extremities of the Fingers, there were certain elevated wrinkles spirally drawn, in which were hidden those Ner∣vous Bodies that serve for the act of Touching.

II. Of a Wo∣man, who after the cutting off of her Leg, complained of great pains she felt. A Certain Noble Woman in Dauphiny had one of her Legs, newly affected with a Gangreen, cut off, but with such Art and Industry, that she had not the least suspicion thereof, being deceived by a Wooden Leg which the Surgeons brought along with them, wrapt up in a Cloth; but some consi∣derable time after the amputation, she complained of very sharp prickings and shootings, not only in her Leg, but down to her very Toes ends. Nor did she cease complaining after the matter discover∣ed, but still asserted that she felt pain in her Leg.

The cause hereof can be no other than this, namely, that such is the constitution of our Body, that no part thereof can in the least be stirred by any other remote part, but it may also after the same manner be moved by intermediate parts, al∣tho' the remoter conduce not at all to the motion: For who ever draws the last part of the given Rope ABCD, the first part A, will be moved in the same manner as it might be moved if it were drawn by one of the intermediates B or C, the last part D remaining unmoved; so when the Noble Woman felt the pain of the Joints of her Leg and Foot, the reason hereof was, because the Nerves which first descended to the Foot from the Brain, and were then terminated in the Thigh near the Knee, were there moved in the same manner as they were to have been moved before in the Foot, upon the sense of this or that Toe aking to be imprest upon the Soul residing in the Brain: Hence an Argument may be brought against the Aristotelians, who will have the Soul to be actu∣ally present in each part of the Body; for were it so, how could the Soul of this Lady judge her pain to be in her Leg, which was cut off, or in her Toes, when it was indeed in her surviving Thigh?

III. How the Sense of Touching may be de∣ceived. Thus it happens in us many times that when we lean longer than ordinary upon our Elbow, we feel a numbness in the Little Finger, so that the Nerve which is deduc'd from the Brain to that Finger being comprest more than it can indure, moves the common Sensorium with the like affecti∣on, as if it were prest in the said Finger.

IV. Why any one touch'd on a sud∣dain, hath a horror upon him. When any one, on a suddain, and having his Mind intent upon other things, is touch'd by any one, he is seised by a suddain trembling or hor∣ror.

The cause seems to be, upon an apprehension that by the said suddain stroke some mischief is de∣sign'd against him, whereupon he recollects him∣self, and indeavours to decline it. For then the Animal Spirits are suddainly stirred up, and tend in greater plenty to the Brain than that they can possibly be derived thence in order into the Mus∣cles. For that which comes to the Soul by the Senses, affects it more, than that which is repre∣sented

to it by reason, tho' for the most part it comes short in truth and reality: Whence in re∣gard by that unexpected contact, there is but a slight impression made in the Body, and he finds the mischief which he apprehended coming upon him, to be nothing but a vain apprehension, he returns immediately to himself, and after a little time lays aside all horror.

V. Why they who tickle themselves, are not touch'd with horror. Hence it comes to pass, that when we touch or tickle our selves with our own hand, we are not so shaken or smitten with horror, because therein is no surprise, but we act at pleasure, and conse∣quently following our own way and method, we are not touch'd with that apprehension of evil, which is the principal cause of the said Horror.

VI. Why Titil∣lation is chiefly rai∣sed in the Soles of the Feet. Titillation is chiefly raised in the Soles of the Feet, which delighting the Patient by a grateful Pruriency or Itching affects him with a sensibility of Pleasure.

Titillation is produc'd when the Nerves termina∣ting in the Skin of the whole Body, are agitated more vehemently than ordinary. Yet so as that there follows thence nothing of hurt; or when the Filaments which are carried from the Brain to the other remoter parts of the Body, are drawn with the like force, so as they be not broken, nor divided from the Members to which they adhere; which Titillation or Itching is chiefly perceived in the Soles of the Feet, by reason of the tension of the Skin which is impell'd by a light contact, and transmits motion to the Nerves, the Organs of the Senses: Or else, when through the unwontedness of the way of promoting the agitation of the Spi∣rits, new force accrews to them. So a Feather or Bulrush lightly running over the Lips or Cheeks, causes a titillation there, by reason of the thinness of the Skin, and the seldomness of any contact hapning in those parts: Whereas if things harder than those aforesaid are applied, or the parts are more frequently touch'd the Titillation ceases; nor are those parts affected in any unwonted manner. But the pleasure which proceeds from Titillation hence arises, viz. because the Objects excite a cer∣tain motion in the Nerves which might possibly hurt them, unless they had strength enough to re∣sist it; or unless that Body were well disposed, which causes such an impression in the Brain, which being instituted by Nature, to contest this good disposition and strength, represents it to the Soul, as a Good that belongs to it, so far as it is joined with the Body.

VII. How it is that some certain Dis∣eases abo∣lish all Sense of Touch in Man. In persons affected with the Elephantiasis or Leprosie, and in some that are craz'd in their Brain, and are, as they are commonly term'd, be∣sides themselves, the sense of Touching is wholly taken away, tho' the Locomotive Faculty remains entire: For we often see Madmen go barefooted, and lie almost naked on the ground, their Skin being so benumb'd and sensless, that they hardly feel the incisions of a Knife, or the running of Pins or Needles into their Flesh.

This Case, tho' it be very difficult to unfold, by reason the Nerves convey both the Instincts of Motions, and the impressions of Sensibles to the Brain; yet it may be affirmed, that not the same Fibres, which attend upon Motion, are inservient to the Sense. For the Musculous and Tendinous Fibres execute the motive power, but the Mem∣braneous receive the sensible Species, and convey it to the Brain: So that it may possibly be, that the Hurt or haply the Loss of the Sense of Feel∣ing may be caused by reason of some harm inflict∣ed upon the exteriour Members; as namely, when their Fibres are overlaid by some gross matter, or condens'd by excess of cold. On the contrary in the Palsie, it falls out that the Sense, and not the Motion is hindred, in regard that not the same Fi∣bres that are the Organs of Sense are the Organs of Motion.

VIII. How it is that the Skin being pulled off, Objects are felt more acutely. The Skin being pulled off from any part of the Body, Objects are the more acutely felt.

This happens, because, tho' the Cuticle or up∣per Skin be intersperc'd with Filaments, by which the affection is transmitted to the Brain, yet it contains many insensible Fibres, which like Dead Flesh are not affected by any Object. In so much that they may be taken off with a Penknife with∣out any Pain or Sense: Or at least it may be made out that they are harder than to admit of any Im∣pression. For the Interiour Fibres which compose the Flesh, being more tender and nervous, are therefore the more apt to admit even of the least affection, and consequently are the more sharply prick'd with the asperity of a Body.

IX. How it is than any part of the Body be∣comes numb'd, or as they call it, asleep. He who leans or puts a stress long upon any part of the Body, makes it stupid and numb'd, or, according to the vulgar expression, asleep; as hath been already intimated.

The Reason is, because by the said compression the Spirits are stopp'd, and all access to them ob∣structed; whence it comes to pass that when that part of the Body is relax'd, there is felt a little pricking, trouble or pain, by reason of the Spirits being at length agitated afresh, and repeating their interrupted motion.

X. That Males in Winter, and Fe∣males in Summer are m••st de∣sirous of Co∣pulation. It is vulgarly affirmed, that Females in the Sum∣mer, and Males in the Winter are most desirous of Copulation.

The Reason is, because the Bodies of the Males being more hot and dry, the Summer hath more power by exhalation to dissipate the Animal Spi∣rits; whereas the Winters Frost condenses more, and preserves them intire: For in cold and moist Bodies, such as are those of Females, the Summers heat cherishes, and calls forth the Spirits, when as Winters cold blunts and repels them.

XI. Man excels other Ani∣mals in Feeling. Of all Animals whatsoever, Man excels in the faculty of Feeling, and more distinctly perceives the first qualities of things, and other qualities re∣lating to Touch in general, as Humidity, Siccity, Hardness, Gravity, and the like.

This Prerogative we commonly attribute to the Spider, who (as the Boar surpasses in Hearing, the Ape in Tasting, the Vultur in Smelling) is generally believed to be the more quick and vigo∣rous in the faculty of Feeling; but this vigorous sense of Touch is upon no other account ascribed to the Spider than upon its quick perception of motion, when sitting in the midst of its Web, it per∣ceives the Fly lighting upon the most remote part thereof, which is not in the least to be wondred at, since all the Lines are equal which are derived from the Center; so that lying in ambush in the middle, and holding the extremities of the Threds with its Feet, it easily deprehends all things which are transacted about it: But Man surmounts in the Prerogative of Feeling above all Creatures, by reason of the excelleent temperament of his Skin,

and the subtile contexture of Fibres in which he excels all other Animals. His most excellent Fa∣culty of Touching, is most chiefly discerned in the hollow of his Hand, and the extremities of his Toes, because that in those parts the Filaments of the Nerves are very slender, and moved with small ado. Whence it happens, that, as it were by instinct of Nature, when we go about to grope out any thing by Feeling, we reach out our Hand, but chiefly make use of the extremities of our Fingers.

XII. The Sense of Touch is sometimes augmented by the fai∣lure of the Sense of ••ight. The Sense of Touching in some Men is so admi∣rable, that it mightily helps the want of Sight in them, as appears most evidently in that renown∣ed Organist of Falcembourg, who by his Touch alone, not only knew how to play most elegantly, but also could distinguish Coins and Colours of all sorts from each other; nay, and to very great advan∣tage plaid at Cards with other persons, especially if he dealt the Cards, since he could easily under∣stand by the Pulps of his Fingers what sort of Cards they were which he dealt to his Part∣ners.

Of this thing there can be no other cause assign∣ed, than because all persons, like the said Organist, deprived of their Sight, are by consequence no longer distracted by the multiplicity of external Objects, which hinder us from keeping our thoughts fixt upon any particular thing, so that by daily exercise, and a most accurate attention of all cir∣cumstances, it must needs of necessity be that Blind Men must in the Sense of Touching, for ex∣amples sake, as in the rest of the Senses, of which they are not deprived, excel all other Men.

XIII. How it is that in touching, the Object seems to be double. Touching sometimes causes the Object to seem to be felt double, when as indeed it is but single: For the Globe G, being touch'd with the two Fin∣gers laid a cross D and A, feels like two.

The Reason is, because while these Fingers keep themselves thus crossed, the Muscles indeavour to deduce A into C, and D into F: Whence it hap∣pens that the parts of the Brain, out of which * 1.1the Nerves, inservient to these Muscles, derive their original, are disposed in such a manner as is requisite for the said Fingers to be, viz. A into B, and D into E, and consequently that the two Globules H and I, must seem to touch each other. For when we lay the Middle Finger A, for ex∣ample sake, upon the Fore Finger B, then the part of the said Fore Finger B, which being next to the Thumb F, is disposed together with the said Thumb, to lay hold upon any thing, and the part of the Middle Finger A, which joined to the Ring Finger H, is apt, together with the said Ring Finger, to catch hold on any thing, are not very capable, both at the same time, to grasp the said Globe. And the Mind then seated in the Glan∣dule, perceives the Globe, not as single but double, and as it were placed in two places; and from the different Motion of the Nerves hath an apprehen∣sion of two Globes, not one.

XIV. How things appear double. By the same Reason, or not much unlike, when we hold up one Eye with our Finger, and behold any thing with dissevered Rays, we cannot but perceive it as double: Forasmuch as the superior Rays of one Eye, are ever wont to act with the superior Rays of the other; as likewise the Mid∣dle with the Middle, the Inferior with the Inferior, and to conspire together to the percept••on of one and the same thing, as it were to make a report that it is indeed but one and the same. But if the Eyes chance by any means whatsoever, to be so distorted, that the Right Rays of one Eye agree not with the Left Rays of the other; or the Superior Rays of one with the Inferior of the other, all single Objects whatsoever are look'd upon as divers. As in a Concave Glass, the Flame of a Candle ap∣pears double, by reason that from the Left Side of the said Glass, the Rays are reflected into the Right Eye, and from the Right Side into the Left Eye.

CHAP. II. Of Taste.

I. Why the same sort of Meat is not always alike grate∣ful to us. THE same sort of Meat doth not always please. For that which is gratefully receiv'd by the Hungry Stomach, becomes unpleasant and unsavoury to the same Stomach well satisfied; and the same Drink which delights the Thirsty, be∣comes loathsom to those that are fill'd with Drink.

The Reason is, because all Savoury Things im∣press an affection in the Organ of Taste, accord∣ing to the Contexture and disposition wherewith it is imbued: So the Tongue over-dry, or void of Moisture, perceives little or no taste in any thing; and so on the contrary, a Tongue which is turgid or swelling with too much Moisture, and hath its pores stopt up with liquid Bodies, cannot be affect∣ed with any Savour. Since therefore the dispositi∣on of the Tongue, in a person fasting, and in a Person full, is quite different; hence it comes to pass, that the same sort of Meat or Drink is not always in the same manner received in its little chinks and small pores, and consequently induces a different affection therein. This may possibly arise from a Mutation of Temperament, whilst the Spittle, proceeding from the Stomach, according to the qualities of the Humour wherewith the Stomach is repleated, mingles it self with the particles of the Meat in the Mouth, and promotes their acting.

II. The Gross Error of the Peripa∣teticks about Sa∣vors. This very Experiment alone is sufficient plainly to discover how grosly the Peripateticks are de∣ceived when they affirm, that the savor in savo∣ry Bodies does every way agree with the senti∣ment we have thereof. Since were it according to their opinion, it would follow, that the same Man could not at several times have a different taste of the same sort of Meat, which is contrary to experience.

It may also happen, that from the various situa∣tion of the Nerves conducing to Taste, all sense of Taste may be taken away, according to the mention made by REALDUS COLUM∣BUS, of one Lazarus, vulgarly Sirnamed the Glass-devourer, who not distinguishing in any thing bitter from sweet, fresh from salt, used to devour Stones, Glass, Charcoals, Fish drawn alive out of a Fish-pond. Of which Monster of Nature, when after his death, a Dissection was appointed by a Person of Curiosity inquisitive into the Cause of so uncouth a thing: It was found that the sixth Conjugation of the Nerves, which was ordained by Nature, for Tastes sake in other Men, in this Glass-devourer reached neither to the Palate, nor

to the Tongue, but turned back to the hinder part of the Head.

IV. They that are troubl'd with the Jaundise, think all things they taste to be bitter. They that are troubled with the Jaundise, think all sorts of Meat they taste to be bitter, and im∣bued with a quality noxious to them.

This mistake proceeds from the Choler which is diffused through the Tongue, for such a sort of hu∣mour, mingled with the Spittle, infects the Meats, and imbues and depraves the Organ of Taste with its bitterness: So that these l••terick Persons are not so much deceived about the Affection imprest (for they do really taste that which is bitter, and the Organ is certainly ill affected) as about its Cause, since they look upon the said Savor as received from the Meat, when as indeed it is to be impu∣ted to the humour only. For some without any Meat, seem to themselves to taste a certain Sa∣vor, in regard this humour sliding into the Tongue or Jaws, vitiates and corrupts their Temperament. The same thing happens in the Touch, as when any one fancies he feels the force of heat, and thinks Fire to be applied to his Body, when in∣deed Fire is far enough off from it, and only a de∣fluent humour, either a tension of parts alone, or a tumor with it impresses such an affection, as Flame the Instrument of Pain, were it present, would impress.

V. How it is that the Tongue dis∣covers any disease. The Tongue is the chief Indicator of any Dis∣ease, and by whatsoever Infirmity we are opprest, 'tis thither we have recourse for all the Signs and Discoveries thereof. In so much, that it hath been always the custom of all Physitians, the first thing they do, to bid the Patient hold out his Tongue.

The Reason is, because the Tongue being the tenderest of all parts of the Body, is most easily wrought upon; for since it is of a Spongeous Na∣ture, and abounding with Blood, it is soon seiz'd with the force of a Disease, or infected by vitia∣ted Blood, by both which being ill-affected, no wonder if it soon discover the alterations of the Body, and reveal with what infirmities it is assault∣ed; sometimes it looks Red, sometimes Yellow; and when its plexure is singular, it is subject only to a singular affection.

VI. They that eat Bread in a Morn∣ing, have a vellica∣tion at the root of the Tongue. They that take a Crust of Bread with a draught of Wine, for Breakfast, seem in a manner to feel certain prickles in the innermost recess of the Tongue.

Because the Meal of which the Bread is made, is for the most part kneaded with Ferment and Salt, the latter whereof still imparts something of Acrimony: For the parts immingled are rendred more sharp, than those that are more solute and loose, and adhere to it with a lesser tie. Whence New Bread pleases more, and is more grateful to the Organ of Taste, in regard the particles there∣of being less interwoven, are better chewed by the Spittle, and more gently move and affect the in∣nermost tract of the Palate.

VII. Why it is that those who have no savor of Meats, seem also not to have any smell. They that have not the faculty of perceiving Savors, must in all likelihood be deprived also of the sense of Smelling, as is many times observed in a Distemper called the Pose, where the sense of Smelling being taken away, that of Taste also fails.

The Cause of this Consequence depends upon the Corpuscles which are inservient to both Senses; forasmuch as they are the same, and differ in no∣thing but their various Expansion. For the sense of Smelling proceeds from particles of Emanations flying in the Air, which being mixt with the Air we breathe, are conveyed to the Nose. But the particles which conduce to Taste are indeed less subtile, and are to be imbibed by some humour, that they may smite the Organ of the Tongue; yet they are really the same, and are only distin∣guish'd in this, viz. that being diluted with hu∣mour, they cause Savor, and being exhaled and transmitted through the Air, they cause Odour.

VIII. When Nau∣seation comes, or a vomiting up of cer¦tain Meats. Many who have an aversion to certain sorts of Meats; for example, to Old Cheese, or the like, when they happen to taste of the same unawares, certainly contract a great loathing, and immedi∣ately, if possibly, vomit it up; but if they cannot, presently fall sick, or find themselves very much indisposed.

The Reason is no other than that the said Meats, either by their Odor or Vapor inflict damage upon those Fibrels or pores of the Nerves: For while they ill affect the Nerves inserted into the Ventri∣cle, they first cause a tremour of the Lips or Nau∣seation; and if the said Vellication of the Nerves continue, there will at length follow a Vomiting, which Nauseation ever precedes; nor is the said Nausea any thing else than the tremulous Motion of the innermost Membran investing the Mouth, which proceeds even from the vellication of the Ventricle, as to which Tunicles, that of the Mouth is continuous.

IX. Why upon defect of Taste, defect of Smell should fol∣low. It may also be otherwise said, that the privati∣on of Taste induces the failure of another Sense, viz. Smell; by reason that both Sensories being planted near each other, are apt to be both toge∣ther overwhelmed and glutted by the same serous matter squeesed out of the Blood: In as much as the tubulated Membrans of the Nostrils, and the structure of the Tongue it self consist of a very rare, and as it were spongious composure: Where∣fore the pores of either Organ, and the passages from the Serous floating matter are apt to be over∣flowed, and the sensile Fibres in both at the same time to be obstructed; to which may be added, that whereas the Nostrils and Tongue ought to b•• supplied with a continual moisture; both of them as they most grievously, and more than other parts, undergo a deflux of superabundant Serum, so both are equally obnoxious to the same mischief upon any slight cause.

X. Why sick Persons have an aversion to Meats that are sweet. Sick Persons, and those that are of a Crasie Bo∣dy, reject all sweet things, and are only delighted with what is acid and sharp.

The Reason why these sickly people have such an aversion to all Meats that are sweet, is because of the vitiated Blood, and the malignant quality of the Morbifick Humour, which being for the most part Choler, breaks into the Tongue, as being a very tender place, and causes innumerable ob∣structions, hindring a just perception of the Meats that are presented. Hence it is that sharp Meats please the Sick, in regard the Tongue is covered with a certain Uliginous tegument, so that sweet things cannot enter and pass through it; whereas Acids affect in another manner, as consisting of long and inflexible parts. Nor is it for any other cause that Beasts covet Salt, and are very much taken with the eating thereof, because their Tongue is scabrous and rough, and overlaid with a certain Crust.

XI. Sweet Meats hin∣der others from being relish'd. Who ever hath a relish of sweet things, hath not a right relish of other Meats of a more accu∣rate taste.

Because all Esculent or Eatable Things are no otherwise tasted, but so far as the Tongue induces and insinuates within the pores certain Savoury Corpuscles reduced and made small by manduca∣tion or Chewing. But whereas sweet things are viscous or clammy, and for the most part obstruct the passages of the Tongue, they hinder the su∣pervenient savoury particles from being carried into, and affecting the Sensorium. Wherefore the better to restore again the faculty of Tasting, we use to feed upon sharp or salt things, to the end that they may loosen the passages of the Tongue, and wear away, and take off the inherent Viscosities.

XII. How it is ••hat Spittle is excited at the sight of things grateful to the Pa••a e. Spittle at the sight of things grateful, and with which we are chiefly delighted, increases and fills the Mouth.

This happens by reason those sorts of Meat, which before are apprehended to be grateful to us, now again excite an Appetite in the Soul to receive them: Whence it comes to pass, that the Soul being intent upon this alone, sends more co∣pious Spirits into the Glandules of the Mouth, so that they being so much the more compressed, the Spittle at the sight of those grateful appearances is squeesed out in greater abundance.

CHAP. III. Of the Sense of Smelling.

I. Man is the dullest of all Animals in the sense of Smelling. OF all Animals, Man is thought to be that of the grossest Smell, and who the most slowly takes in the Emanations flowing from Bodies.

The Reason is fetch'd from the Constitution of the Brain it self, which being spongy, and abound∣ing with much moisture, blunts the edge of smell, and is the less affected by the said Emanations. Hence those that are troubled with a Catarrh or excessive deflux of Humour, many times have no smell, in regard the pituitous Humour blocks up the Nostrils and the Cribriformous or Sive∣formed Bone, to which the Emanations flowing, clot together, and are in a manner choak'd up: So likewise little or no smell is perceived under water, in regard the moisture takes in the exhaled Corpuscles, and obstructs their diffusion.

II. They who have large Nostrils smell best. They who have broad and open Nostrils, and in whom the spongy passages of the said Bone are from their Birth dilated, admit more easily and strongly all Odours or Smells.

The Reason is, because a greater abundance of Emanations is conveyed through those Cavities to the Brain, which being gathered therein, and with mutual application aiming at the Nerves of the Brain, impress the greater affection. In a manner not much different from that whereby the Air in∣spired through a broad and well purged Ear, en∣ters more copiously the Auditory Passage, or whereby the smoak ascends more easily through a wide Chimney than through a narrower.

III. The Ox, Goat, and the like, excel other Creatures in smell. Hence in dissections, we see in a Goat, Ox, Sheep, and other such like Animals, that feed up∣on Grass and Herbs, that the Mammillary Pro∣cesses are larger than in Carnivorous or Flesh-eat∣ing Animals, because they have more need of an exquisite Organ of Smell to distinguish divers sorts of Herbs, and to select the more agreeable from the more noxious. For the same reason Brute Ani∣mals are indued with far larger Olfactory Nerves than Man, by reason that they discern their food by no other guide than smell alone; whereas Man, as one indued with Reason, knows many things by Reason and discourse, and is led not so much by smell as by seeing and tasting, to the choice of his Diet.

IV. Those things which are grateful in smell to one, are very ungrateful to another. Those things which are grateful in smell to some, are to others ungrateful.

The Reason lies in the diversity of the pores in the Olfactory Nerves of this or that Person; so some are highly delighted with the smell of Roses, while others reject them, in regard the Volatile Particles exhaling from Roses, have such a Figure that they can easily, and without any trouble pass through the pores of some, but not without great difficulty and violence the pores of others; whence in these there arises a notable aversion of the rosie smell, in the others a wonderful delight therein. So Men without any disgust or trouble accept the smell of Musk or Civet, which at the same time to Women generally is odious and pernicious. Nay it causes in them Hysterick Passions, whereof there can be no other reason but this, viz. that the Volatile Particles of the Civet or Musk cannot so easily and freely pass the pores of a Womans Body as of a Mans, whence Women are most refresh'd by the odour of the most ill-scented things, as As∣sa-faetida, and such like smells, which Men can hardly indure.

V. A Man that stinks is not sensible of his own stink. A Man that stinks, as they say, above ground, is not sensible of the ill-scented Vapour proceeding from him.

The Reason is, because the Organ of smelling is so disposed, that the inbreathed smell cannot be perceived but according as it falls upon adverse Fi∣bres; for there are in the Nostrils certain Valvu∣les, or little Caverns, whose Mouth towards the extremity of the Nose is most open, and consequent∣ly the sense of smelling is only effected, when the Breath emitted from without arrives at the Nostrils, and falls upon the adverse Fibres: But when the foresaid Vavules lie not open to the ex∣spirated Breath (that is to say, because it falls not upon the adverse Fibres) it comes to pass that the Organ of smell is not touch'd, and consequently no affection follows.

VI. Continual Odour or Perfume ceaseth to be smelt. Those that long hold any perfumed thing to the Nose, or live for any considerable time in a place full of perfumes, are at last sensible of no Odour at all.

This happens because the Emanations or Breath∣ings from Bodies perpetually, exhale forth, and are successively conveyed through the Air to the Nostrils, which when they arrive to, they do not immediately return back, but stick there some time, and so fill the Appendices or Suburbs, if I may so call them, of the Brain, that those which fol∣low after cannot penetrate them and make a fresh assault upon the Sensorium. This appears plain by those that lay among their Cloaths Civet or Musk Bags, or powder their Hair with Jessamin or other sweet Powders. Forasmuch as after some time, they cease to have any Odour of them, and

as if they were no longer respiring, are not in the least affected with any Scent of these expirations: So that those who love to smell to Flowers, or to enjoy the Flagrancy of any place, hold them by turns to their Nose, and go and come several times to the place, to the end that the particles of Flowers or Spices may have time allowed them to depart from the Organ of smelling, and way be made for those that come after.

VII. How it comes to pass that a Woman with Child miscarries upon an ill scent. Sometimes it happens that a Woman with Child miscarries upon an ill smell. I knew one who smelling the Snuff of a Candle blown out, fell thereupon in Labour, and brought forth an abor∣tive Child, when near her time, and that not without great danger of her Life.

The Reason is, because ill Odours grate and per∣plex as they pass by, and so compress the Organ of smelling, that such a sort of motion being trans∣mitted to the Brain, affects also the Fibres of the Womb which are connected with the Fibres of the Birth, and induces such a disposition, that the Birth forcing the Umbilicar Vessels, breaks forth, and makes its passage out. On the contrary a grateful Odour refreshes and comforts the Gravid Person, and renews her strength, which suffers from the grievous and faetid Vapours wherewith she is chiefly at that time infected, and therefore must needs be relieved by a sweet Odour, as it were by a tenifying or emulgent draught, unless by chance the Womb labours with an overcorrupt Humour, and swells with Crudities.

VIII. Smells are better per∣ceived in Summer than in Winter. Smells are less scented in Winter than in Sum∣mer, and hence it is that Hounds follow the Game better in Summer than in the Winter.

Of this there can be no other reason than that the Heat which prevails in Summer dilates or wi∣dens the pores of all Bodies, which causes the Va∣pours the more easily to be diffused and spread through the ambient Air; whereas the cold by con∣densation compresses the pores and hinders the par∣ticles of Bodies from being resolv'd, and turn'd into Vapour; almost in the same manner as Smoak, which being excited by the heat of the Fire, is extended; but being invironed by Frost, is con∣tracted, and ascends in slender Columns through the Frigid Air. Altho' it may also be said that Summer is more apt and disposed for the receiving of Odours than Winter, because in Winter the pores of the Body are contracted, and less of Vapour is educed out of them; whereas in Summer all Odours are too much dissipated by reason of the heat of the Air, and by the over-abundance of them, the Organ of smelling is disturbed and disordered.

IX. Why Flat-Nos'd Peo∣ple for the most part send forth a stinking Breath. Those who have flat Noses send forth for the most part a very unsavoury Breath, whence pro∣ceed the many scoffs of Poets upon Flat-Nosed People, in which their stinking Breath is brought upon the Stage.

The Reason is, because the pores through which the Humour flowing from the Brain to the No∣strils passes, are obstructed, or at least are too nar∣row for it to run freely through them, so that by gathering and clodding there, it corrupts and pu∣trifies. To which also may be added, that Flat-Nosed Persons have for the most part vitiated Lungs, in regard that since the Air cannot pass through so short a passage or winding of the Nostrils, so as to be well purged, the Brain and Lungs must needs be infected, and thereby cause a stinking Breath.

X. The most ingenious Persons are the most dull of smell. Those who excel in Wit, are dull of smell, and sometimes totally lose that faculty.

The Reason is, because those are most Ingenious, whose Brains are best purged, that is, exonerated of all their superfluous and excrementitious pitui∣tous humour, from which the Brain being freed, is rendred the more prompt to execute those works which depend upon the faculty of Wit. But they who have a deflux of Flegm or Spittle distil∣ling down to the Nostrils, must certainly of neces∣sity become yet more dull of scent, in regard the Flegm obstructs the Nostrils, drives away the supervening Odours, and blunts their Edge.

CHAP. IV. Of Hearing.

I. We hear better by Night than by Day. WE are quicker of Hearing by Night than by Day.

The Reason is, because in the Night the Air is still and quiet, and not troubled with any loud noises or sounds, which in the Day hinder us from hearing anothers Voice at any distance, in regard it presently meets with various undulations of Air raised from external sounds, into which immedi∣ately it transfers its motion, so that the Voice be∣comes as it were stifled in the Air.

II. How Hu∣man Speech comes to be so various. Speech among Men is various, by reason that some Men in speaking utter a great and manly sound, others an indifferent, and others a shrill and effeminate voice.

The Reason is, because in some the Aspera Ar∣teria is more ample or large, and so puts forth a grave or big sound; but they whose Aspera Ar∣teria is of a mean or middle size, send out a Voice or Tone somewhat sweeter, and as it were▪ mixt of a grave and shrill Tone together: Lastly, they who have it narrow and streight, utter a Tone yet more shrill and also soft, such as is for the most part that of Women.

III. How it is that upon the Mutila∣tion of the Ears they receive Sounds con∣fusedly. Those that have their Ears cut off, relate that they confusedly take in all sounds; so they seem to hear upon all occasions some inarticulate sound or other, as the chirping of a Grashopper, the mur∣mer of a flowing Stream, or the like.

The Reason is, because the exteriour Ears are hollowed and inlarged, so that the moved Air by passing through the turnings and windings, is ga∣thered and made intense. For the Air enters so much the more copiously into the Auditory Pas∣sage, as coming from an ampler space, it falls in∣to the streights. So that Deaf People oft-times supply the defect of that Sense by holding their Hand hollowed, or a Horn to their Ear; for as the sound is inlarged in winding Cavities, and enters the Ears with the greater force; so Ani∣mals that have moveable Ears, at the hearing of any noise, prick them up that the sound may en∣ter in more copious and direct: Therefore the Ears being cut off, the sound falls directly into the Auditory Passage, which causes the failure of that determination which ought to be, and which happens but at the instant of the said Illapse. And thereupon the sound comes to them no other way, than if it proceeded from various parts, as it happens in the instances before-mentioned.

IV. A Tune plaid on a Pipe is more charming than that plaid on a Harp. A Tune plaid on the Pipe is more sweet and charms the Organ of the Ear, more than if plaid on a Harp.

The Reason is, because the sound of a Pipe is more continuous and less disjointed, than that of a Harp. For in regard we are delighted with mo∣dulation, and take greater pleasure to hear pro∣portionate Movements, we are most taken with those which keep a certain Tenour, and smite the Soul with repeated strokes. To this may be ad∣ded, that the sound of a Pipe is as the Voice per∣formed with respiration, and consequently the Notes are the more easily mixt one with another. For the Harp produces a certain asperity, and howsoever struck creates harshness to the Ear.

V. Persons smitten by a Tarantu∣la, are cu∣red by Mu∣sick. Those that are smitten with the sting of a Ta∣rantula, are said to be cured by Musick; in so much that let a Musitian be brought to the Per∣son so smitten, and let him sing by him to his Lute or Harp, and the Patient shall rise from his Couch as he were wakened out of his sleep, and shall so exercise his Feet for some hours by his strenuous Dancing, that all the poison shall effe∣ctually evaporate by sweat out of his Body.

The Reason of this so wonderful effect, is to be attributed to the motion caused by the Musi∣cal Instrument, by which the Drum of the Ear, and afterwards the Brain being smitten, by their help, also the Arteries, Nerves and Muscles are excited; so that upon the excellent and well-fol∣lowed performance on the Harp, the Patient to free himself from the Tarantula's poisonous stroke, falls a dancing with all his might; and by this means not only hinders the force of the Venom from spreading farther, but also by the continual agitation of his Body expels and breaths it out by sweat, in regard the playing on the Harp so far stirs up a motion in the Nerves, as to dissipate the force of the Venom which possesses the Ar∣teries.

VI. Why some so stang are not cured by Dancing. But if it happens at any time that some are not cured by dancing, (for it hath been found by ex∣perience, that persons stung by the Tarantula have danc'd thirty or forty years without cure.) It is because the Sting possessing the Arteries, Nerves and the Spirits, contained in them, hath been more tenacious and viscous, than to be capable of exhaling and being rarefied.

VII. Deaf Per∣sons have been brought to hear better by a great Noise made about them. It hath been known that persons of vitiated Ears, and almost deprived of the sense of Hear∣ing, have by a very loud sound (for example of Drums and Trumpets) been brought to that pass as to receive the words of people speaking to them, and to give answers to their Interroga∣tions.

This happens from the Drum plac'd in the re∣cess of the Ear, which being loosened, admits of no affection from the soft impulse of sound, but upon the din of a very great noise, acquires its due tension; so as commodiously enough to perform its office; and thus the Cause is made plain why a certain Deaf Man of Orleance living near a great Steeple of Bells could easily hear the words of those that stood talking with him, so long as the several Bells were ringing; but upon the ceasing of that noise, he fell back to his wonted deafness, and could no longer hold discourse with those about him. So •• certain young Nobleman born near Oxford, plainly heard the words of those that were near him while he passed through London-streets in a Chair, or any loud Noise was made about him, by reason that upon a notable concussion of the Air, the tympanum was reduc'd to its due tension, and acquir'd its turgescence.

VIII. How it comes to pass that by keeping in the Breath, we hear the more plain∣ly. When the Breath is kept in, we receive so much the more easily and plainly the approaching sound; whence in hearkning earnestly to any sounds which come from afar off, we commonly keep our Breath.

The Reason is, because all expiration is a moti∣on ad extra, as my Lord Verulam calls it, rather repelling than attracting the sound; so upon what∣soever thing we are most industriously bent, and labour with most vehement intension, we stop and keep in our Breath; for a catching with a difficulty at any flying sound is but a certain sort of laborious work.

IX. We hear not all Sounds with like suddenness. It happens frequently, especially in a confused multitude of sounds and words, that we presently hear the speeches of some certain Person; but those of another Man, tho' speaking at the same time, we are not sensible of, till some time after.

The Reason is, because the sound or voice of one Man taken in with that of another, is not altoge∣ther at the same moment of time, conveyed to the common sensorium, but one after another enters the Ear. Whence it is probable in such a case, that the first sound, one winding of the Ear alone being gained, is thereupon sooner transmitted from the first Branch of the Auditory Nerve to the com∣mon Organ; but the later as it were sensible, be∣cause it cannot be transferred together at the same time in the same Nerve, making therefore another circuit through the second winding, it is at length removed from the second Branch of the Auditory Nerve, and consequently succeeding the former, is later taken in.

X. Words pro∣nounced without, are better heard from within a Chamber, than on the contrary. Let any one be plac'd in a Chamber, and he shall more clearly and distinctly hear the words which are delivered from without, than were he plac'd without, he could hear them, being utter'd in the Chamber.

This comes to pass, because the sound diffus'd through the Air, is reflected by interposed Bodies, as sufficiently appears from an Eccho; for in re∣gard there are many solid Bodies within the Cham∣ber, as Walls, Planks, Tables, &c. which drive back the emitted words, it happens that the sound becomes the stronger, and more forcibly smites the Ear, than in the free Air, where those obstacles are not to be met with, from whence sounds re∣sult. Hence it is that he who speaks from any high place is better heard by him who is beneath, than on the contrary he that speaks from a low place is heard by one above; because more Bo∣dies occur from which the voice may be reflected, whilst it tends downwards, than whilst it flies up, and wanders through the Air.

XI. Why the sound of a Bell is not always heard from the place where it is. The sound of a Bell happens sometimes to be heard in such a manner, that it seems to proceed not from the place where it is, or whence it re∣ally proceeded, but from the opposite part.

This fallacy proceeds from the reverberation of sound, which coming last to the Ear, seems therefore to proceed from that place from whence it was reflected: For as by the reflection of Rays, a thing appear•• not where it is, but in that place whence the Rays are last derived: So a Bell or any

other sonorous Body is judged to be in that place where the sound came last to the Ears: For a sound reflected by an oblique Line, arrives at the opposite part. In like manner a Bell being rung from the Northward, if the Chamber Window where we are, open to the South, we seem to hear the sound from the Southward: So if a Beggar, as we are sitting in a Chair or Sedan, make his Speech on that side the Chair where the Glass Window is up, he will seem to be on the other side where the Window is open or let down.

XII. Whence it is that a kind of murmuring sound is heard upon stopping the Ears. If any one stop both Ears, or either of them very well, he will nevertheless hear a certain tre∣mulous and murmuring sound.

The Reason is, because of the agitation of the Air included in the Ears: For in regard there is a continual efflux of very much Breath from the Ears, if upon a stoppage applied, the said efflux be barricadoed or shut up, the Air pent in within the Cavities of the Ears, and impatient of its narrow confinement, drives and forces into the tym∣panum, from which vehemence of agitation a cer∣tain murmuring noise must needs arise, and affect the Ears in such sort, as if it proceeded from some sonorous object. Which that it is so, is from hence sufficiently evident, namely that a vehement exter∣nal noise being raised, that internal humming sound is suppressed, and that indeed for no other reason but because a new agitation inwardly induc'd, di∣rects the tumultuating Air, and forms it into Rays.

XIII. How it is that two unequal sounds are equally quick. We oftentimes equally soon, at one and the same distance hear two unequal sounds.

This so happens, for that the agitation of the Air which makes the noise, hath always an equal swiftness at the same distance, tho' it is made with a greater or lesser effort, so that the noise of a sonorous Body extends it self with the same swiftness at one and the same distance, altho' the Body be smitten with an unequal force: For a greater force may indeed contribute to the making of a greater sound, but not in the least to the making it to be of a farther extent.

XIV. Why sound cannot be heard un∣der water. That famous Diver in France, wrapt up in his own Machine, which takes not away Hearing from any one so long as he continues above wa∣ter, affirms that when he was about ten fathom under water in the Occan, not far from Diep, he heard not the least report of those Guns which the Ship was obliged to discharge as it sailed out of the Port.

The Reason is, because sound cannot be procre∣ated, except in a moveable Object; so that if that Medium through which it is to be transmitted, can∣not conceive any tremour, or resist the tremour of other Bodies, it can produce no sound. Where∣fore since the bulk of the Water is so great that it cannot be agitated by the moved Air, and resists its tremours: No wonder if the noise produced above the waters reach not so far as the bottom; for as we find by experience, that a Ssone falling into a River from a high place, makes no noise when it come to the bottom, tho' it hit against other stones: So an exterior sound cannot so penetrate the extra∣ordinary heighth of the Waters as to be received by it; and so they who swim upon their Backs, scarce hear any thing so long as they have their Ears immerst, and lie beneath the surface of the Water.

XV. F shes in the water hear not. Whence it is evidently made out, that all Fishes are deaf, or void of hearing, except those of grand bulk, as the Whale, Dolphin, the Phocas or Sea-Calf, which raising their Heads above Water both take in sounds, and utter a voice from their Mouth.

The Reason why other Fishes seem to be deaf, or void of hearing, is because they are wholly mute; for there seems to be that correspondence between the Voice and the Ear, that those very Animals which want Voice, the same also are desti∣tute of Hearing, by which at the same time the word and the thing signified thereby are appre∣hended. Now if it be objected that Fishes decline the noise of the Oars, and that the Fishermen commonly beware of the tottering of their Boat, or of making a noise with their Nets, when they beset the Shoal: I answer, that all this is, lest upon the motion of the Water stirred up by the force of the Oar, or the overmuch tottering of the Vessel, the Fish should apprehend the said motion, either by touch or sight. For we may observe in a Fish-pond, that the Pikes and other sorts of Fish swimming therein, are terrified by no sort of noise, murmur or sound, but upon the least unusual agita∣tion or motion made in the Water, they immediately fly and shift their places, and if being called to Meat they sometimes come; this comes to pass, either because they are mov'd at the sight of the Person calling, or because the Water is moved by the lowdness of the Voice.

CHAP. V. Of Sight.

I. Why the Eyes move both toge∣ther. AS we go about to look upon any thing, both Eyes tend to the beholding of the said Object with one and the same motion, while in the mean time each of them hath its Muscles di∣stinct, and proper to its self.

The Reason hereof proceeds from the Mind, which when it sets its self intently to behold any thing, it is not to be imagined that one Eye is bent upon the beholding of that thing, and that the other is imployed upon another Object; for by that means there would be a confusion of the Rays, and of the perception in the common sen∣sorium. But both Eyes must necessarily be direct∣ed at the same time, to the same Object. And to this end the Spirits are always disposed to the ser∣vice of those Muscles which are capable of con∣verting both Eyes to this one place, and not to those which serve to draw either Eye one way, and another another; for the Mind is always bent upon seeing one thing; and tho' it often de∣signs to have the sight of many things, yet to take the better view of each, it takes it in a certain order, and views them one after another; which may quickly be done, if the things to be seen are near enough and big enough to be easily and soon beheld.

II. How a Flea and a Horse may both seem to be of the same magnitude. Who ever looks upon a Flea near at hand, and extends his sight to a Horse or other Animal of like magnitude at a very great distance, they will appear equal, and offer themselves to view under the same magnitude.

This is evident from Opticks, by which it is thus made out, namely that the faculty of seeing, or rather the Soul residing in the Brain, appre∣hends Objects to be greater or lesser, according

as they were represented to the sight under a greater or lesser angle. So that when as a Flea being seen very near at hand, and a Horse at a remote distance, seem both under the same angle, they are look'd upon by the Soul as equal: For it is evident that an Object is there∣fore apprehended greater, because it impresses a greater affection upon the Retin Tunicle or Optick Nerve, and lesser so far as the lesser proportion of the Organ is affected. Hence it is that the farther a thing recedes from us, so much the lesser it appears; and by how much the nearer it ap∣proaches us, so much the bigger it shews, in re∣gard the Object, by how much the farther it is re∣moved from us, appears with so much the acuter and smaller angle, and impresses the lesser affecti∣on. The Reason of all this is, because while the Object recedes and withdraws it self by little and little from the Eyes, it is not only diminished as to its circumference, but as to all the parts which are turned towards the Eye, because tho' it always remits its Rays in like manner from each point, yet most of them according to the rate of their recess and elongation, slip beside the Eye, and are elsewhere disposed.

III. Convex things ap∣pear afar off as if thy were plain. In like manner those things which are seen afar off, tho' they are square and angular, yet they seem round in regard the distance of the angles cuts off the excursions and asperities; so we receive Convexes as they were plain, because all inequality of parts, by reason of so great an interval to∣tally disappears. Hence the Sun and all the Stars appear to our sight not convex but plain; for tho' their middle parts are nearer to our Eyes than the extreme, yet that difference is but very small, if compared with so great a distance.

IV. Why an ap∣pearance in a Looking Glass seems to be beyond the Person looking. An Image of any one beheld in a Looking Glass, appears as much beyond it, as the Specta∣tor Stands on this side it.

The Reason is, because the Spectator beholds his Face in the Glass, not as fix'd therein, but as sliding from him; and consequently the matter is to be considered, as if the Spectator were from the Looking Glass behind himself; whence it comes to pass, that the same distance is repeatedly apprehended by a reciprocal comparison: And be∣cause this reflexion causeth no necessity of the Spectators being transferred into the place of the Looking Glass, or altering his situation to be con∣verted again into himself, it comes to pass, that af∣ter the Axis which is directed from the Spectator to the Glass, he immediately receives an Axis which tends from the Glass to the Spectator; and because of the unalterableness of the situation, hath both for the same continued Right Line, whose middle is from the Spectator to the Glass, the other half from the Glass to the Image beyond the Glass, where the Spectator represents from whence he comes.

V. How it is that an Ob∣ject may distinctly be discerned through a small hole. An Object which appears too confused, as being too near the sight, may distinctly enough be seen, if any one behold it through a little hole made with a Pin or Needle in a Card or piece of Wri∣ting Paper.

The Reason is, because the Eye then receiving a lesser quantity of Rays from every point of the Object, every one of them describes its Image alone in a very narrow space; and so they which proceed from the two Neighbouring Points, scarce make any confusion in their Act∣ings.

VI. Those that dive into the water, see Objects only confu∣sedly. Urinators or Divers see Objects confusedly in the bottom of the Waters, except they make use of very Convex Glasses.

The Reason is, because the Rays of Light are not sensibly broken when they pass from the water into the aqueous or watry humour of the Eye; and so those that proceed from the same point are not again compelled by falling into the Retin Tu∣nicle, which may be gained by the use of very Convex Glasses.

VII. How low Objects come to seem high, and high, low. Things presented to the sight, by how much the farther they are distant, so much the higher they appear, and on the contrary high things so much the lower.

The Reason is, because things near at hand emit those Rays which smite the superiour parts of the Eye, or Retin Tunicle; whereas things re∣mote send forth those Rays which arrive at the inferiour region of the Eye; and when the Objects in the Retin Tunicle are form'd with an inverted situation, those must needs seem more deprest and low, these more sublime. On the contrary it hap∣pens, when we convert the sight of the Eye to things plac'd on high; for then those things which are at a greater distance seem lower, in so much that the utmost bound of Heaven appears as it were conterminous to the Horizon: Forasmuch as that part of the Heaven which is our Vertical point, affects the lowest part of the Eye, and the other parts emit Rays, so much the more sublime by how much the more remote they are; hence that appears the supream of all, and the rest are so much the more sublime, by how much the nearer they approach to the Vertex; and so much the more deprest and low, by how much the farther they receed from it.

VIII. Objects ceasing to be seen when the Pupil is contracted. Objects sometimes by the contraction of the Pu∣pil or Apple of the Eye are hidden to the sight, as if any one should direct his sight to some remark∣able Star, for example, Venus or Jove, and by some Art should contract the Pupil of the Eye, the Star at first seen will by degrees disappear, and at length totally fly the sight.

The Reason of this is drawn from part of the said Pupil, which according to the rate of the said coarctation or dilatation, causes the Object to be seen, or to fly the sight: For since upon the contraction of the Pupil it receives fewer Rays under a smaller angle, it causes the Object to appear less, and con∣sequently if they are so few as to be comprehend∣ed in an insensible angle, they will no way affect the Retin Tunicle, so far as is required to Vision; and as that affection is not perceived, so neither will the Object which ought to be perceived by the mediation thereof, be any farther deprehended. For it conduces to the rendring of that affection insensible, that in the contraction of the Pupil, the Chrystallin Humour be somewhat relaxt; whence it comes to pass, that the bottom of the Retin Tunicle goes back so little, and becomes more weak by the incidence of the Elapsed Rays; which two things are sufficient to make the Object, at the contraction of the Pupil, to disappear, and what was seen before, to become afterwards invi∣sible.

IX. How the Stars come to appear bigger by Night, and lesser by Day. Hence it is that the Stars appear lesser by Day than by Night, when our Hemisphere is overlaid with darkness, namely by reason of the Pupil in the light, and the expansion of it when it is dark. For it is certain, that the Pupil, when ever light takes place, is rendred more narrow, and conse∣quently that fewer Rays from a flame of Fire en∣ter the Eyes, and that a lesser portion of the Retin Tunicle is affected; but the Air being overspread with darkness, it plainly appears that the Pupil is dilated, and consequently that many more Rays arrive at the Eye, and that a greater portion of the Retin Tunicle being affected, a greater species also of the Object is produc'd therein. Hence also it comes to pass, that the magnitude of the Stars seems in the Evening to increase, and so in the Morning to decrease; by reason that the Pupil in the Evening Season is by little and little dilated, and in the Morning by little and little contracted, and by this means the Retin Tunicle is ever less and less affected. So the flame of a Candle, if by Day it be beheld a hundred paces off, it appears very small, but upon the coming on of the Evening, it began to grow bigger, till Night at length increased it to the appearance of a con∣siderable Torch.

X. How some Men dis∣cern Objects at a very great di∣distance. It is reported of STRABO, that he was of so sharp and quick an Eyesight, that he could discern Fleets setting Sail from out of Lilybaeum, a Port of the Carthaginians, at the distance of above a hundred miles: Moreover, LOPEZ, a Spaniard at Gades, is related to have been able to discern from the top of the Mountain Calpe on the Europaean side, to the opposite Shore of Africa, over the whole Bay between, which by the Testimony of Cleonardus in his Epistle to Jacob Laboc, is in a Calm Sea no less than three or four hours sail, and that so distinctly, that he could relate many things he saw there done.

This so wonderful a sharpness of sight de∣pends mainly upon a double disposition of the Per∣sons so indued, first from the docility of the Chry∣stallin Humour, and the easie use of the Ciliary Processes; namely, whilst according to the diffe∣rent incidence of Rays reflected from the Objects, the Chrystallin Humour is in such a manner adapt∣ed and disposed as an exact projection requires. 2dly, It is necessary that the Capillaments of the Retin Tunicle be so exquisitly disposed, as to re∣ceive the least affection. Because altho' those things which we behold with our Eyes cannot be discerned, but so far as in some sort they differ in colour, yet a distinct perception of Colours pro∣ceeds not only in this, that all the Rays proceed∣ing from all points of Bodies meet in the bottom of the Eye, in so many other Rays, or thereabout; but also from the multitude of the Capillaments of the Optick Nerve, whose extremities are con∣tain'd in that space which the Image in the bottom of the Eye possesses. Whence no doubt is to be made but STRABO and that Spanish LOPEZ injoyed so accurate a contexture of the Retin Tunicle, and had so docile a Chrystallin Humour, that they were able to contemplate Objects more distinctly than others, and have a prospect of them at so vast a di∣stance.

XI. How it is that some Men see by Night. From this very cause it happens, that some Men, like Owls, see even in the darkest Night, as it is related of the Emperour NERO and others, namely, that they have most slender and very moveable Fibres, of which their Optick Nerves are framed; so that that little Light which remains in the most obscure Nights, suffices to affect their Fibres, and to excite the sense of see∣ing in them.

XII. How a Bo∣dy appears where it is not. If a Stick fired at the end be swiftly whirl'd about, there will appear to our sight the Image of a fiery Circle, tho' the Stick be not in all points of the Circle.

The Reason hereof is, because the Stick makes an impression in those parts of the Retin Tunicle which are circularly disposed; so as that the fore∣parts being agitated by the celerity of the moti∣on, still retain something of its impression, whilst it agitates the last parts. For this motion is not at one and the s••me individual time, but in di∣vers successions of Moments, so swiftly performed, that the Vibration of Fire imprest upon the Eye, remains in the first parts of the Retin Tunicle▪ when the Stick hath declined to the other parts of the Circle. When no wonder if the Rays en∣tring the Eye by the Pupil, oft-times effect at once a sensation of Greenness, Redness, Blackness, Whiteness, and other Colours; because the Rays modified by divers Colours, in divers successions of Motions following each other with incredible swift∣ness, hit upon the Retin Tunicle, and leave a lit∣tle while their agitation, till other Rays present∣ly entring the Pupil, impart in their turn their motion, and there leave it some time with o∣others.

XIII. How it is that they who have a Cataract concht, see obscurely. Those that have a Cataract Couch'd, discern but obscurely all visible Objects; whereupon that they may the more clearly and distinctly see them, they make use of Convex Glasses.

To make this the more clear and evident, we must observe, that a Cataract is not any Skin (as hath been long believed) growing between the Chrystallin Humour and the Uveous Tunicle, which may be taken off by a Needle, and drawn down to the inferiour part of the Eye, but that it is the Chrystallin Humour it self, which in tract of time grows flaccid and weak, and is separated from the Ciliary processes, as an Acorn when ripe, is easily separated from its Cup, forasmuch as it is removed with little or no trouble, and deprest to the very bottom of the Vitreous or Glassy Humour, a small part, in the mean time, of the said Vitre∣ous Humour succeeding in its place. The Cata∣ract therefore being thus taken away, the Chry∣stallin Humour also must of necessity be taken away, or at least be rendred more plain, or less convex, whereby it comes to pass that the Rays proceeding from all points of the Object, are not sufficiently broken or made bending, so as to be united in the Retin, when they arrive there: Whence the Vision or act of Sight must needs be confused. To which infirmity the Chrystallin Convexity only gives relief, as causing the Rays which before were divergent to become conver∣gent, and to enter the Eye with such a disposi∣tion.

XIV. Divers Co∣lours ap∣pear upon sight of the Sun. Upon sight of the Sun, or any other Glaring Light, we seem to behold various Colours.

The Reason is, because such is the nature of our Mind, as by virtue of the motions that occur in that part of the Brain whence the tender Filaments of the Optick Nerves proceed, to be capable of having a Sense of Colour; whereupon in regard the Agitation by which, after the Eyes shut, the Capillaments of the Optick Nerve still palpitate, and as it were tremble, is not strong enough to render the Light so bright, as that was from whence it came, it represents Colours less intense, and as it were dilute; but that these Colours are produc'd from motion, may from hence be easily concluded, namely that grow∣ing pale by little and little, they are changed, and passing mutually into each other, vanish by degrees.

XV. How it comes that the top of a Mountain far distant seems conti∣guous to the Hori∣zon. The top of a Mountain reaching far beyond the visible Horizon, appears to us as joined with it, together with the Hill it self, and the Sun when it rises or sets seems to adhere to, and be united with the said Horizon.

The Reason of this appearance is, because things appear at no distance from us, when the Rays cohere, and without the interposition of other Bodies apply to our Eyes; as it happens in the forementioned case: Forasmuch as tho' there is a vast distance between the Sun and the Hori∣zon, and many Bodies are contain'd therein, yet because none of those Rays arrive at us, but only from the Sun and the Horizon, it happens that they seem among themselves contiguous and co∣hering. For the distance of the Horizon is no other ways known by us, than from the diversity of Bodies interpos'd between us and them; whence if those intermediate spaces should happen to be obstructed, and nothing of them could possibly be transmitted to us, we must needs judge those things which we see afar off, to be contiguous and separated by no interval. Wherefore GAS∣SENDUS thinks that Dogs bark at the Moon, because they apprehend it to rise near the House top, and so to be very little more distant than the House it self, and not much bigger than that part of the House comprehended by it.

XVI. Ditches from a low place ap∣pear joined together. So if we behold many Ditches, the sides of them plainly appear to us as not much distant from each other, because they are represented to us by Rays from the Eye, to which many also that slide from the bottom, mingling themselves, are carried upward; but if we behold those Ditches Horizontally, or from a low place, their sides seem to us to have no distance at all, because no Rays proceeding from the bottom, reach the Eye, and those which proceed from the sides, stick as they arrive.

XVII. Why Drun∣ken Men see double. Drunken Men see every Object double, which VIRGIL asserts also of Mad Men. 4 Ae∣neid.

This proceeds from the dark and malignant Va∣pours, either flowing from the Wine, or stirred up by the malignity of the Distemper, which while they pervert the situation of the Optick Nerves, they make such a percussion of the Brain at the same time, as if the Rays exhaling from the Ob∣jects, proceeded from detorted Eyes: Whence those that by Nature, or any chance or accident, have their Eyes drawn awry, see all things double.

XVIII. Why we see from the dark, things set in the light We find by daily experience, that standing in the dark, we plainly see things put in a lightsom place, but not on the contrary, from a light place things set in the dark.

The Reason is, because the Rays of Light may be directed to the Eye, being in a misty or dark place, that some of them may make their way into the said obscure place, if the passage be open enough, and the Light gliding through it into the Pupil of the Beholder, arrive as far as the Retin Tunicle. But he who is in the midst of the Light, cannot apprehend those things which are in an ob∣scure place, because from thence no Rays proceed, which either directly or by reflection can touch the Retin Tunicle; unless by chance the darkness be some way or other intermingled, and remit some Rays of Light; for then nothing would hinder, but that a few Rays reflext from things would sensibly affect the Eye, and represent some sort of Image of things.

XIX The Hyper∣boreans have gene∣rally very weak Eyes. The Hyperboreans or Inhabitants of the most Northern Countries, have generally bad Eyes, and are dim-sighted.

The Reason is, because they are perpetually conversant in Snow, which above all things re∣flects back the Light, by reason whereof their Eyes must needs be strain'd, or because their Retin Tu∣nicle, hardned by the external brightness, is less capable of expressing, or entertaining an affection necessary for Sight. When as we see that the Chrystallin Humour becomes congealed with cold, and attains to such a rigidity or stifness, that it can neither be bent, nor contracted, nor un∣folded.

XX. Bodies mo∣ved with a rapid swiftness are not perceived. A Cannon Bullet, or any dark Body, passing with incredible swiftness through a whited Wall, becomes altogether imperceptible.

The Reason is, because the dark Body, as like∣wise that so rapidly moved, making no impression upon the Eyes, so lightly, at that time, interrupts the reflection of the Rays of Light from the Wall, that the Eye, for that small interval of time, pre∣serves the commotion which those Rays immedi∣ately before produc'd. The contrary whereof we find by experience in a Firebrand whirl'd round, in regard the Brand impresses its force up∣on the parts of the Retin Tunicle formed into a round, because then the rapidity of the motion causes the part first moved to keep yet a little while that impression which the Brand makes upon the last.

XXI. Why Gog∣gle-eyed Persons cannot see clearly at any great distance. Those that have prominent or Goggle Eyes, as the Myopes or Purblind People, see not Objects di∣stinctly at any great distance.

The Reason is, because the Rays of Light dri∣ven and refracted upon the prominent Eyes, meet sooner than they can arrive at the bottom of the Eye; Forasmuch as they represent the Image, not in the Retin Tunicle, but on this side; namely in the Vitreous Humour. Wherefore Goggle-eyed Persons are wont to make use of Prospective Glas∣ses, because by them the Rays are divided, and do not so soon concur and meet together.

XXII. The Object is varied according as it is re∣presented in divers Glasses. An Object in a plain Glass appears just as big as it is, but in a Convex, less; and in a Concave, greater.

The Reason is, because a plain Glass remits to∣wards the Eye all the Rays from each direct point of the Object, and thereby every thing must needs

be represented just as big as it is. Whereas the Convex, by reason of the obliquity of the inci∣dence, diversly disperses this way and that way a great part of the Rays; whence it is that few of them are directed into the Sensorium; and on the contrary, the Concave not only remits to the Eye the Rays which are reflected from the plain, but also very many more, which come from the little devexitated regions of particles, and those of points also elsewhere obverted. Whence it comes to pass, that the Figure is increas'd, and exceeds in mag∣nitude the represented Object.

XXIII. Why some Men see nothing, but at some cer∣tain di∣stance. Some Men perceive not Objects, except at some certain distance, in so much that either ve∣ry near, or very far off, they see but confu∣sedly.

The Cause hereof is chiefly custom, as when Men use themselves to look at such a distance; for the Muscles which are disposed to the immutati∣on of Figure, are rendred as it were stupid, and unapt for their wonted functions; not otherwise than the rest of the Muscles of the Body become unuseful for the motion of the Members, after they have stood long unmoved. To which may be added, that the Membrans which contain the three Humours of the Eye, may possibly have be∣come so hard, as not to be so flexible as for∣merly.

XXIV. How a Blindman saw a lit∣tle, by com∣pressing his Eye. A certain Young Man being blind, while he prest either Eye towards his Nose with his Finger, could see a little, otherwise nothing at all.

Possibly this might be, because by the said compressing of the Eye, he inverted the convexity of the Chrystallin or Uveous Humour; whence followed a change of the Projection, and conse∣quently another Affection. In like manner as when holding to our Eyes a Leaf of a Book printed in a very small Character, we keep one Eye shut, and press the other down with two Fingers, we shall fancy the Letters to be increased, and be∣come bigger.

XXV. Why the whole Sun cannot be seen in an Optick Tube. The whole Discus of the Sun cannot be seen by the help of an Optick Tube, tho' the whole Image be projected upon an opposite sheet of Paper.

The Cause hereof is, by reason that the Optick Tube, in respect of its Cavity, divides the many Rays, and suffers them not to fall into the Eye; whereas all the Rays of the Sun fall upon the Paper, and form therein a far more large Effigies of the Sun.

XXVI. Vision is made much more di∣stinct, by a hole made by a Needle in a Card or Paper. An Object which appears confused, as being too near the Eye, may be seen distinctly enough at the same distance, by any one through a hole made with a Needle in a thin Card or piece of Writing Paper.

The Reason is, because the Eye, then receiving a lesser quantity of Rays from every point of the Object, each of them forms its Image, even in a very narrow space; so that those which proceed from the two Neighbouring points scarcely con∣found their actions.

XXVII. How a Stone at the bottom of a Vessel comes to be seen by the pouring in of Water. If any one putting a Stone or Counter into a Vessel, so place it, that he can no longer discern it, yet by pouring water into the Vessel, directing his Eye precisely to the same place, he will see the Counter or Pebble sticking at the bottom of the Vessel, tho' it did not appear there be∣fore.

To this there can be assigned no other Cause, than that the Rays reflected before from the Coun∣ter, there being then no sort of Body interposed between, were directly sent into the Air, and by consequence smote nothing but the Forefront, and neighbouring parts of the Eye: But upon the in∣fusion of the Water, the Beams passing through it, are refracted, and so applying towards the Eye, render the Stone visible and conspicuous thereun∣to. Thus we see in the refraction of the Rays made in the Horizon, the Sun being 34 minutes high or thereabouts, appears much higher to us, than it would appear, if those Vapours were absent, through which the Rays of Light are transmitted, and consequently being half a degree and 30 mi∣nutes diameter, it may be all seen, tho' deprest and wholly underneath the Diameter.

XXVIII. How things viewed through a Convex Chrystal Glass ap∣pear. Things appear bigger than they really are, through a Convex Chrystal Round: As we find by experience in old Men, who being not able to discern Letters, tho' near at hand, help their sight in reading, by using the Convex Glasses of a pair of Spectacles: As also in those that make use of Microscope Glasses, for the viewing and discerning of the Hairs of a Flea, and even the minutest and smallest Bodies imaginable.

The Reason is, because in a Convex Glass plac'd between the visible Objects and the Eye, the Rays which before came short, and hardly reach'd the Ball of the Eye, are forc'd into the Pupil, so that the Eye receives the Rays from the particles of the Objects formerly hid; and since the Rays before join'd with them are separated from those inter∣posed, and many particles seen from each part, they must needs be thereby inlarged, and represent the whole bigger. For when the angle is inereast, the visible Object coming next in view, by reason of the great divarication of the Rays entring cross∣ways the Pupil of the Eye toward the Retin Tu∣nicle, must needs form a great Image in the bot∣tom of the Eye.

XXIX. Through a Telescope things ap∣pear grea∣ter. Hence it comes to pass, that through a Telescope or Optick Tube, we see things at a good distance, in their full magnitude, and discern them very di∣stinctly. For this advantage a Telescope brings, that it causes the visible Object, by reason of the great Pupil of the Tube to be discerned with more Rays, and by reason of the convexity of the ut∣most Glass gathering the Rays under a greater an∣gle of Vision. Moreover the divarication becomes great, of those Rays, which entring cross-ways the Pupil or utmost extremity of the Tube, to∣wards the Retin Tunicle of the Eye, cause a large Image of the visible Object to be described in the bottom of the Eye.

XXX. Why from two Eyes any Object appears singular. The Object appears singular, or but one, tho' transmitted to the Brain through both Eyes; and tho' the Optick Nerves meet not in conjunction, as appeared in the dissection of a certain Young Man, in which VESALIUS found them to be separate or divided.

The Reason of the simplicity of Objects is re∣ferred to the Conarion or Pineal Glandule, situate in the midst of the Brain, in which the two Ima∣ges, which proceed from the two Eyes, are united before they arrive at the Soul. For there is no other part in the Brain which is not double. For as for the Cerebellum, except in superficies and name, it is not one: Nay, it is manifest that its

Vermiformous or Worm-formed Process, and the Marrow of the Spina Dorsi consists of four parts; two whereof proceed from the two Medieties of the Brain; the other two from the two Medieties of the Cerebel: But the transparent Septum, or Fence which separates the two formost Ventricles is also double, and consequently that Pineal Glan∣dule only is single, in which the Species proceed∣ing from both Eyes may meet, before they are conveyed to the Soul.

XXXI. Why the Picture of a Man seems to look upon all Persons in the Room. A Painted Person seems to cast an Eye upon every part round about him, and as it were to look upon every one in the Room particularly.

The Reason hereof is, that the Eye of the Pi∣cture is in plain, and consequently the Rays may be brought from all its points to the Eye of the Beholder. But the Eye of the Living Person be∣ing of a Convex Figure, and a great part of it hid, it is not able to send out its Rays every way, as we find apparent in Carved Images, whose Eyes being exerted or sticking out, and shapt into a certain Curvity or Convexity, cannot emit the Rays every way.

CHAP. VI. Of Imagination.

I. Whence arises the diversity of Wit and Imagina∣tion. ALMOST all Men differ some way or other in Wit, and Imagination.

This chiefly proceeds from the various Confor∣mation, Figure and Magnitude of the Brain, Texture of parts, substance and motion of Animal Spirits. For all these things very greatly conduce to the quickness or slowness of Wit and Imagina∣tion. Forasmuch as if the bulk of the Brain be either lesser or bigger than is fit, the Wit will ei∣ther be precipitate or slow; either because the Spi∣rits themselves have not a passage free and open enough, or because the equal motion of them is put out of order through the default of the Figure; or perhaps because in a larger bulk the Contex∣ture of the minute parts is courser, or there is some other more occult Cause, which represents the Images of things distorted or ill delineated.

II. Whenee proceeds the vari∣ous Inclina∣tions of Men, some to one Art or Science, some to another. Whence according to the various degrees of Imagination, Men are variously carried by a cer∣tain innate Inclination, some to the Mathemati∣cal Arts, others to Eloquence and Poetry, others to the Art of Medicin, that is, the Practice; for the speculation thereof, which comprehends the Principles and Rules of Medicin more properly relates to the Intellect or Understanding; as the Practick Part of it which examins all the Indica∣tions and Circumstances of a Disease, and takes opportunities of healing, belongs chiefly to the Imagination: Whence it happens that the most learned and acute Physitians are not always the most happy in curing of Diseases. The same thing is for the most part observable in other Sci∣ences: For those Men who are the most Learned and Skilful in the Law, are judged the least fit for other Civil Imployments.

III. Many things oc∣cur to our Imagina∣tion, which never of∣fer'd them∣selves to our Senses. Many things, through our inadvertency, oc∣cur, which before were never offered to our Senses, not left any Vestigium of themselves; as when, for Example, we conceive in our Imagination a Hippocentaur, and other Chimaera's, which never presented themselves to our Eyes, such as we form'd them in our Fancy.

But tho' perchance those things which we conceive in our Imagination, were not before in our Senses, as to their Composition; nevertheless it cannot be doubted, but that the parts of which they were constituted, have at some time or other entred the Brain; or if haply not by themselves, yet by some other thing which had a great affinity with them. For if a Horse and a Man, for example, be represented to our Eyes, and the Species of both be imprest upon the Organ of Imagination, we easily compound them together, and conceive a Hippocentaur or Animal, consisting of Man and Horse. In like manner we may determin of the vestigia of other Objects, by the sight whereof we form many things which before fell not under our Senses.

IV. Why those that look upon the ground from any high place, are taken with a Ver∣tigo. They who, not being so accustomed, pass over high Bridges, or from a high Tower cast their Eyes upon the ground, are commonly taken with a Vertigo, and fancy all visible Objects to turn round.

This proceeds from Imagination, which appre∣hends danger from the situation or posture of the Body, and dreads the hapning of any mischief to it, whence being very cautious how it transmits the Spirits into the Nerves, and how to direct them more securely, it recalls them into the Me∣ditullium or inmost part of the Brain, and so per∣verts them from their accustomed afflux and Irra∣diation; and while it indeavours to direct them into better order, overmuch sollicitude compels them into a certain confusion and irregular moti∣on. And for this very Reason it is, that bold Per∣sons, and Men in Drink, in regard they take little care of the Regimen or Government of the Ani∣mal Spirits, suffer no such Vertigo.

V. Why Men in a Fever fancy they suffer th••se things which they really do not. Some Men seised with a Disease, especially those in a Fever, fancy they do or suffer many things which indeed they do not: For I have known one in a Tertian Ague often complaining that he was grievously afflicted with a wound in his Shoulder, when at the same time he had in reality no wound at all.

This happens by reason that the Species which are imprest by the course of the Spirits, or raised by means of the Vestigia of the Memory are equal∣ly vivacious, and indued with no less strength than those which proceed from the Senses. For when at that time the Animal Spirits are agitated above what health requires, they concur with the Vesti∣gia of the memory to the creation of other Species, which represent all things to us as being without us, and present to our Senses. It also happens sometimes in a Disease, that Objects make no im∣pression with which the Mind can compare those Species, which the memory, or the force of the Spirits there ingender.

VI. Witches in Imagina∣tion, see places f•••• remote. Thus it is probable that Witches, buried in a deep sleep, imagine they see Places far remote, Towns, Cities, Palaces, Troops of Men and Wo∣men, &c. and being awake describe them to a tittle, as if they had seen them with their Eyes. Which doubtless is done by the help of the Devil, who represents the Ideas of those things to their Imagination, and so strongly imprints it in them, that they make no manner of doubt but that they were present at those sorts of Shows.

[illustration]

Book. 2. Part. 9. Chap. 6.

G. Freman

I. Kip Scu

To the Right Hono^urable Charles Sackvile▪ Earle of Dorset and Middlesex, Baron Buckhurst and Cranfield, Knight of the most noble order of the Garter, Lord Leivtenant of Sussex, Lord Cham∣berlaine of his Majesties Household, and one of the Lords of their Ma^tys. most Hon^ble. Privy Councell &c.^a.

This Plate is humbly Dedicated by Richard Blome.

* 1.2 Some Marks or Characters are imprinted in Births by the force of the Mothers Imagination; this appears in Mothers that long for any thing: For upon their touching of the Cheek, or any other part of the Body, the thing so earnestly co∣veted, for example, a Cherry, Grape, or whatever else it be, is commonly imprest in the same mem∣ber. And FORESTUS makes mention of a certain Noble Woman, who, whilst she was with Child, having broke her Arm, brought forth a Male Child with a broken Arm.

The Reason hereof is, that the Image of the Cherry or Grape imprinted in the Brain of the Parent, is conveyed by the motion of the Spirits to the Infant, by reason that the same disposition which inheres in the Mothers Brain, and moves in her the desire of the said Fruit, passes also into the Brain of the Infant, corresponding to the part af∣fected: Whence the Mother touching her self in that part, in the time of her longing, produces there the effect of her Imagination. Because the Mother thus touching her self, there comes pre∣sently into her mind, the figure of the Image to be imprinted on the Birth; from whence a motion of some kind of shame, and also fear arises; with∣out both which no mark is ever imprinted in the Bodies of any Infants. So also for the other In∣stance: For since every one of the Infants mem∣bers is answerable to every one of the Parents, and the Fibres and Humours of both are continuous, no wonder if the Male Child of the foresaid Noble Woman was born with a Broken Arm, and the same remedies being applied to the Arms of both Mother and Infant, both were separately cured.

VIII. The power∣ful force of Imaginati∣on. To the same cause may be referred what hap∣ned to an Apothecaries Wife at Bononia, who be∣ing with Child, and seeing through a Window in a Neighbours House, Snakes flea'd, and hung to dry in the Air, brought forth a Child with a Snakes Head: So another Woman in Sicily, ac∣cording to the Testimony of ALDROVAN∣DUS, observing a Lobster or Sea▪Crab taken by a Fisherman, and being taken with an earnest longing for it, brought forth, together with the Birth, a Lobster altogether like what she had seen and long'd for.

IX. A Party-Colour'd Child born of a white Wo∣man. Hereunto may be added another History, quo∣ted by JOHANNES SWAMMERDA∣MUS in his Treatise entitled, Uteri Muliebris Fabrica, In which the force of Imagination in a Woman with Child is clearly demonstrated. A certain Woman of Utretcht being with Child, and going to a Shop to furnish her self with some things for her Domestick Use, upon her first en∣trance, sees a Negro, at which sight being affright∣ed, she went home, thinking no other but that she should bring forth a perfect Black. But at last recollecting her self, she borrows a remedy against this strong Imagination, from another equally strong, perswading her self that all the Blackness in her Imagination might be wash'd off with hot water; in order whereunto she kindles a Fire, heats a Skillet of Water, and washes her self all over from Head to Foot. What follows? The time of her Delivery arrives, the Child is born, hath all his Teeth entire, and appears a perfect White, those places excepted to which in the Mother, while she wash'd her self, the water reach'd not; such as in the Hands and Feet, the Interstices or innermost parts of the Fingers and Toes, and some other parts of the Body, where there appeared manifest signs of blackness and black Spots.

X. How it came to pass that an Aethio∣pian Queen brought forth a White Child. PERSINA an Aethiopian Queen, behold∣ing, in the midst of Copulation, the Picture of a White Child, brought forth a perfect White; and on the contrary, another Queen an European, on the like occasion, brought forth a Negro Child.

This some Physitians attribute to the Seed, which according to its various quality, induces various forms: So that if it be Yellowish, they will have it to produce a Ruddy Colour, if Cinericious or Ashes-like, a Brown Colour; if whitish, a White.

Which Opinion, tho' it be common, yet in this matter, Imagination must claim the principal part. Because in regard the Nerves, through which the courses of the Spirits are incessantly carried, are extended from the Brain into all parts of the Body; the force of Imagination, especially if it be a little more strong than ordinary, by operating upon the Bowels, and exciting the motions of the Hu∣mours, may very well induce a Black or White, or any other Colour. So Jacob's Sheep, according to the different aspect of the Rods set before them, brought forth their Young of a various Colour.

XI. Imaginati∣on performs wonderful things. By the certainty of this conclusion, HIPPO∣CRATES cleared a Woman that lay under suspicion of Adultery, upon bringing forth a Child utterly unlike her Husband; finding that it was very like a Picture which hanging up in her Bed-Chamber, the said Woman look'd upon very sted∣fastly in the time of Coition. For the same Rea∣son is to be excused that Lady of the Noble Fa∣mily of the Ursini, who brought forth a Male Child like a Hairy Bear, because all the while she was big, she had very frequently before her Eyes, and consequently in her mind the Pourtraitures of Bears, which are the Arms of the Ursini.

XII. Deformed Whelps are to be remo∣ved from the sight of bigbellied Women. Wherefore I judge nothing more blame-worthy among a sort of light and wanton Women, than the great delight they take in Whelps, young Apes and Monkies, taking them up in their Arms, hugging, stroaking, and continually handling them, since by this frequent having them in their Laps and Sight, they habituate their Imagination to I know not what strange and deformed Ideas, and so often bring forth a Birth that hath something of an odd, ill favoured sort of Meen in its Coun∣tenance. Wherefore I cannot but look upon it as very convenient that those sort of Dogs, vulgarly called Camusii, should be sent away, that the sight of them may not prejudice bigbellied Wo∣men, and be the occasion of deformed Births.

XIII. Why some delirant Persons have al∣ways the same discourse. Such a kind of madness possesses the Minds of some Men, and so perverts their judgment, that in their discourse they have always one thing by the end, and neither give attention nor answer to the words of other Men. I saw a Phrenetick at Paris, who for a whole day together repeated the same words over and over again; and if by chance he was interrupted by any one, he would stare upon the Person so speaking to him, as it were intending to answer him word by word, but no sooner had the said Person done speaking to him, but he was at the same Story as before.

In such sort of Men it falls out, that so great a perturbation possesses the Animal Spirits, as to suffer the impression of other words to adhere to

the Glandule, but a very little space, whereby it comes to pass, that the first Image of things by which it is detain'd, immediately returning, they (as having forgotten the words last said) are not able to give any answer to them, but only con∣formably to those things which impel the Glan∣dule, and are at that time represented to their Mind. For I am apt to think that these sort of Men are not troubled with a Phrensie, but only so long as their Soul has no command over the motions of the Glandule; or because the Animal Spirits are in such commotion, and are carried above it with so unequal a course, that they shat∣ter it without measure, and raise upon it innume∣rable species, which presently flow out and slip away. Or else, because the course of the Spirits imbues the Glandule with some Vestigia of Me∣mory so tenaciously, that the same Image is always represented from which the Soul is not able to dis∣ingage it self.

XIV. How it comes to pass that sometimes we are not sensible of things pre∣sent. In like manner some Persons are not sensible even of those very things which their Organs per∣form, as it happens when the Soul is wholly ta∣ken up or diverted by any strong thought, by reason that the Animal Spirits flow in so great a quantity through the tract upon which this thought depends, that those which remain are no longer able to supply the tract, which the Object present indeavours to impress. For which Reason it is, that those who are seiz'd with any acute pain, cannot possibly fix their thoughts upon any other thing but that.

XV. Some Men are carried by their di∣stemper to fancy them∣seves Kings Some imagine their Nose to be of so great a bulk, as not to be passable through any Door: Others believe themselves to be Kings, as that Spanish Servant whereof JOHANNES HU∣ARTUS makes mention, who verily believing himself to be a King, made many grave and wise Discourses concerning Government. MON∣TANUS speaks of some who fancied the sur∣face of the World to be made of Fine Glass, and that Serpents lay lurking every where underneath the said Glass; upon which conceit he kept his Bed, thinking himself there safe as in an Island, and that if he should stir out of it, he should break the Glass and so fall upon the Serpents.

The Reason of this extravagance may be drawn from what hath been said; for whilst by any te∣nacious disposition of the Spirits, and certain firm tracts of the Memory, the Glandule is converted to that part of the Brain where the pores are open∣ed; by the opening whereof the Species of King, Serpent, Glass, &c. may be revoqu'd, or else is form'd at that very time; the Soul beholding such a Species, considers it self as joined to that very King, Serpent, Glass, &c. which are represented by the said Species, and as it were a Composition, making together with it one whole. I knew one at London, who took upon him to be Archbishop of Canterbury, so created by the King, and un∣doubtedly ordained to succeed the present Incum∣bent in that See, when as at the same time in all other things he seemed to be a person suffici∣ently discreet and serious, and labouring under no other Phantasm; for he carefully minded his own affairs, spent his time seriously and wisely, and providently behaved himself in executing the Imploy he was ingaged in: All which I suppose may well enough be if the agitation of the Spirits by which the Glandule was formerly governed, ceases at that time, so long as nothing comes in its way that can renew those pristin motions, un∣til the Fit returns, and a new access comes upon the persons affected as it were upon those that are subject to a feverish Distemper.

XVI. Of one that imagined he had Frogs in his Guts. A certain Person, when by chance fell into a Well, where there were abundance of Spawn of Frogs, and taking into his Body, by the fall, some of the Well-water, he afterwards took a deep conceit, of his having young Frogs in his Belly, that he could not be otherwise perswaded for ma∣ny years; in so much that for seven years toge∣ther, he betook himself to the study of Physick, meerly for the finding out of a Remedy for this supposed Distemper; moreover he travelled into Italy, France and Germany to consult the Physi∣tians of those Parts concerning the said affair, still fancying that the rumbling of his Guts was the Croaking of Frogs, nor was he otherwise cur'd at last but by deception; forasmuch as a Physiti∣an, acting above others by policy, conveyed live Frogs into his Excrement, and so made him believe that he had voided them by Stool. And all this while, setting aside the recourse of this Imagina∣tion, if it did recur, in all other things he acted very prudently, and made not the least discovery of any extravagancy: Which might be, because the Animal Spirits ceased sometimes to flow through that tract of his Imagination where the extravagance was imprest, as being diverted by some other occasions; so that he appeared discreet enough till such time, as upon the renewing of the cause, the access of his whimsical Fit return∣ed, that is to say, till such time as some cause had disposed the Animal Spirits to the same course.

CHAP. VII. Of Memory.

I. How it comes to pass that Men differ in Memory. AS Men differ in Wit and force of Imagina∣tion, so also in Memory. For some there are who presently get a thing by heart, and as soon forget it: Others get it soon, and firmly re∣tain it: Others are slow in getting a thing into their Memory, yet when once gotten they do not easily lose it. Lastly there are who slowly learn a thing, but forget it soon.

As to the first sort, they are Men who have nervous Fibrils sufficiently thin and flexile, so that they easily receive the Impressions of the Objects, so that their memory soon gets hold of any thing; but then on the other side their Brain is too moist and diffused, so that the Vestigia of what they had gotten are quickly effac'd, and consequently they forget those things they had learn'd just before. As to those who suddenly get a thing, and also long retain it, they have a Brain most excellently well tempered, neither too moist, nor too dry, so that consequently the Fibrils are wonderfully flexile, and thereupon the Vestigia or tracts themselves, are not, as in the former-case, so soon effaced; and these Men are of all others of the happiest temper. As to those that slowly learn any thing, but long retain it, they have thicker, stiffer and less flexile Fibrils, whence they difficultly receive

[illustration]

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Book. 2. Part. 9. Chap. 7

G. Freman. Inv.

I. Kip. Scul.

To the most Hon∣ourable Henry Marquess of Worcester, Son and Heyre of the Right Noble Henry Duke of Beaufort &c.^a.

This Plate is humbly Dedicated by Richard Blome.

the Vestigia of the Objects, but withall they have a Brain sufficiently temperate, in so much that the Vestigia being there once imprest, they remain there a long time; so that those sort of Men can∣not easily forget a thing which their memory hath acquired. And as to those who quickly drop or let go what they have slowly acquired, It is to be imputed to this, that the Fibrils of their Nerves are thicker and less flexil, and their Brain likewise intemperate, at least either too moist or too dry; and these sort of Men are of all others, of the most unhappy temper.

II. Why In∣fants are deficient in Memory. Children and Infants are less indued with me∣mory, and sooner forget those things which they have learn'd, than those who are more advanc'd in years, or have arriv'd to their middle Age.

The Reason is, because the Memory depends upon certain Vestigia or Tracts in the Brain, af∣ter that the Species of any thing hath been im∣prest upon it. Whence if it happens that any parts of the Brain are changed by accretion or diminu∣tion, those Vestigia must needs be all of them di∣sturbed, and some of them vanish. But whereas Children are continually growing, and something of new substance always added to them, the Pleits in the Brain form'd by the transcurse of the Animal Spirits are easily perverted and lose their pristin Order; as the Pleits or Folds in Pa∣per are easily effaced if any of them be worn, or any new substance be super-induc'd: To this may be added, that the Brain of Children is too soft and moist to retain tenaciously any thing commit∣ted to it. For tho' it easily receives things, yet it retains not any distinction of them one from another, being like nothing so much as Mud tem∣pered with a great deal of Water.

III. The Memo∣ry very prompt in Young Men. The contrary happens in Young Men, who ha∣ving a Brain very well tempered, that is, neither too moist nor too dry; have also their Fibrils more subtile and flexil; and hence it is that the impressions of Objects are more easily received in their Brain, and longer conserved; and hence it is that Infants are much more capable of new ha∣bitudes than those of riper years, by reason that having the Nerves, Muscles and the Brain more tender, the Animal Spirits might the more easily form their passages: Whence it comes to pass, that Infants indeavouring and labouring to speak, get, in time, so great a facility of expressing them∣selves, that they pronounce their words with an incredible swiftness.

IV. Some easily learn the things they hear. Some Persons learn Tunes with little or no trouble, and afterwards without any study or la∣bour of the Brain, express them, so as to make true and exact Harmony.

This so happens by reason that the Animal Spirits acting within the Brain from the distinct accents of the harmony heard, are disposed into peculiar divisions, according to which, when they flow into the process of the Auditory Nerve, like Antomata, as it were spontaneously, and by a certain succession of species they easily express the Tunes of the Voice, or Instrument which they had taken in with their Ears. So Musitians, tho' in∣tent upon other affairs, yet neverthess can so guide their Fingers to find out the Musical Stops for∣merly taught them, that they touch the Instru∣ment plaid on with wonderful skill, dexterity and sweetness.

V. The Memo∣ry of a cer∣tain Learn∣ed Man, hurt by ta∣king Tobac∣co. The Smoke of Tobacco getting up into the Brain, weakens the Memory, and causeth stupidi∣ty and dulness, an excellent example whereof we have had in a Person of extraordinary Learning and Ingenuity▪ and once endowed with an excel∣lent Memory.

And this might very well happen from the Cor∣puscles of the fume suck'd in, which entring the Brain, obstructed those Vestigia which represent the Images of Things, and consequently rendred them uncapable of recalling any thing to Mind. Yet the said Fume being exhaled and drawn out, he recovered his former faculty, and called to mind many things which he had formerly known; much after the Nature of an Apoplexy, by which the Blood being effused out of its Vessels into the substance of the Brain, utterly obliterates the Idea of all things formerly known, no Vestigia of them remaining in the Brain.

VI. Old Men, tho' they easily forget what they did but a little before, yet firmly remember all the acti∣ons of their Youth. Old Men, when they arrive to their decrepit Age, are almost totally devested of their Memory, and scarcely remember any thing which they did but a little before. Yet at the same time remem∣ber the Actions of their Youth, retaining them firmly in memory.

The Reason why Memory decays in Old Men is, because of the over-dryness of the Brain. For dry things cannot be easily wrought upon, so as to be able to receive impression; or if they do admit of an entrance or impression, they soon re∣turn to their pristin state, and recover their for∣mer dispositions. But Old Men retain those things which they have received into their Memory a long time since, because the parts of the Brain are hard∣ned, and its pores in which the Spirits formerly ran up and down, have acquired a certain facility of opening themselves in the same manner at the presence of any object upon the Spirits repairing to them. Hence it is, that they highly extol the times past, because they have a remembrance of things done heretofore, but presently forget late actions and occurrences.

VII. How Arti∣ficial Me∣mory may be obtain'd. Some Persons willing to supply this natural de∣fect of the Memory, have invented a way of Ar∣tificial Memory; as thus, having hired a Chamber, they hang upon the Walls thereof several Pictures, to each of which they apply their Cogitations, and afterwards when they have sufficiently exercised themselves in uniting certain thoughts with certain figures, they make use of this their Artificial Me∣mory, as they grow older and older, thus habitu∣ating themselves to recall this or that thing again into their Memory, according as they contem∣plate this or that Picture. For they cannot look on the said Picture, but presently there is excited in them that very thought which they had for∣merly join'd with the said Picture: For those things which are once joined in the Mind, re∣main joined there for ever.

VIII. Why we cannot re∣member one thing with∣out another to which it was join'd. Hence if any thing that we knew before slip out of the memory, and we call it afterwards to mind, that thing also presently occurs which was join∣ed with it. So that if any particular Man comes into our remembrance, we also call to mind the injury we have received, if we have received any from him.

The Reason is, because when the Vestigia of, the Memory have brought the Image of any thing upon the Glandule, the Spirits in like manner

returning through the same pores, bring back also another Species to which the former was joined; whereby it comes to pass, that the Spirits flowing into the same Muscles, dispose our Body to put forth the same actions again, which it put forth upon occasion of the Object which first excited them, and this by experience we find to happen not only in Man, but also in Beasts; for if we receive with a good Cudgel, a Dog ready to fly upon us, and so put him to flight, the said Dog, if we afterwards meet him, tho' without any Weapon, will as soon avoid us, as if armed; be∣cause by the means of the blows wherewith he was formerly entertain'd, the course of the Spirits which our aspect excites, becomes joined with that course which the Spirits produc'd. So that those two ways meeting in the Brain, and being con∣fused into one, it matters not which of them opens to effect the motion of the Muscles, and excite the said actions.

IX. Our Memo∣ry is more vigorous in the Morn∣ing than in the follow∣ing part of the day. Those Things which we revolve in our Mind in the Morning, we both more easily commit to memory, and more firmly retain, than whatsoe∣ver we think on the remaining part of the day.

The Reason is, because at that time the Brain is free, and not yet hindred by any Vestigia of things; for as in Paper a multitude of Pleits, and in the Air a great number of sounds brings confusion; so in the Brain the delineation of ma∣ny things disturbs the Vestigia, and suffers them not to repose in their due places, nor to be per∣ceived according to their proper nature. For the Sense being intent upon many things, is so much the more distracted and lessened, by how much the more it is imployed in contemplating several di∣stinct things. Add hereunto, that the Brain in the Morning is less hindred with Vapours, in regard the concoction of Meats being now finish'd, the Fibres thereupon are the more expedite, both for quickning the motions of the Brain, and putting on a new affection.

X. Things seen are better remembred than things imagined. We find always by experience, that we better remember those things which we have seen by a Corporal View, than what we have apprehended by the Eyes of Imagination; forasmuch as the Nerves which are the Organs of Sense, more in∣vigorate the Brain, and impress in it deeper Ve∣stigia or tracts than the Animal Spirits do which open the Vestigia of Imagination, and consequent∣ly we must of necessity more distinctly remember things seen, than things imagined; and for this reason it is that we know better the distribution of the Veins in the Liver upon the sight of one dis∣section of that part, than by reading it often times in a Book of Anatomy.

XI. Some per∣sons after a fit of Sick∣ness, forget even the very Names of their Parents and Kin∣dred. A Fit of Sickness or Distemper sometimes takes away all Memory, and so weakens that faculty, that they who before were indowed with an ex∣cellent Memory, after the said Disease scarcely remember any thing. PLINY makes mention of one, who falling from a high place, totally forgot, during the remainder of his Life, the Names of his Parents, Friends and Kinsfolks. And MESSALA CORVINUS after a great fit of Sickness forgot not only the Names of his Relations and Domesticks, but even his own Name also. Moreover a certain Student of MAR∣SEILLES, after a wound received, so utterly lost his Memory, that he was forced to learn all over again, the first Rudiments of the Arts and Sciences.

The Reason is to be taken from the force of the Distemper or Blew given to the Head; which changes the disposition of the Brain, and perverts the pores formed by the means of the Spirits. Whence it comes to pass, that the Vesti∣gia are expunged, or the contexture of the Fibres left in such a state, as renders it less apt for the foresaid Function. For as Liquor spilt upon Pa∣per, washes out all its pleits or folds so utterly, that when the Paper is dry there are left no signs of them; so it may come to pass that the Mor∣bifick Humour may so far prevail as to take away all the Pleits of the Brain, so that no Vestigia of them may remain which the Sick Man knew before. On the contrary, it may possibly hap∣pen, that they who before had a dull and heavy Memory, may from the same causes acquire a hap∣py and lively one. As is related of Pope CLE∣MENT the Sixth, having so happy a Memo∣ry, that whatsoever he read he made absolutely his own, and never forgot it. The Cause of which Faculty PETRARCH ascribes to him from a wound given him in his Head, by which doubtless some Obstructions were dissolved, and the passages of the Brain opened, whereby a com∣modious way was made for the Spirits to pass to and fro. Another Person is mentioned by FULGOSUS, Lib. 1. Cap. 6. in the Reign of the Emperor Friderick the Sixth, who after breathing of a Vein, keeping his Memory intire in all other things, forgot to Read and Write as utterly as if he had never learnt either: But a year after, being let blood again, he recovered his knowledge of Reading and Writing, and be∣came as it were a new Man.

XII. Why very soon ripe Wits soon decay. In like manner it happens, that they who in Youth are brisk and active, when Age comes on, grow heavy and slow, and have little or no ap∣pearance of their former Wit and Ingenuity. Which proceeds either from the Blood vitiated, or from the Obstructions of the Brain, or from that Nervous Liquor, which being, according to the Modern Physitians, the Vehicle of the Animal Spirits, after too much Agitation or Evaporation grows flat. Hence oversoon ripe Wits which make such a clutter before their usual time, are not of long continuance, but in a short time decay and languish. Since such is the state of Nature, that those things which are best tempered, and to last a long time, are ripened by little and little, and as it were by degrees; so Summer Fruits soon decay, because the active principles of which they consist, quickly evaporate.

CHAP. VIII. Of Slumbers and Dreams.

I. How Sleep comes to be interrupted. SLumbers or reposes of Sleep are for the most part interrupted, and but seldom hold out continued.

This hence proceeds, namely, because the Spi∣rits being diversly agitated, and ••••nding the Vestigia of various impressions, direct their course through such pores, rather than others. For the Animal

Spirits running through the Pleits of the Brain, render the series of them in a manner inflate, and according to their various agitation, either move them with one single motion, or skip from one to the other. Hence if it happen, that the Spirits, leaving one series of the Vestigia, skip first into one, then another, and so forward, various Imaginations must of necessity arise, which hang together by no connexion one with another; and yet they are all of a Company, tho' with some small interruption. Whence ARISTOTLE compares such Impressions, as are formed by Sleep in the Brain, to Frogs made of Cork, which be∣ing stuft with Salt, are plunged into the Water, where as soon as the Salt is melted, they seem to struggle alternately, and without observing any Order, rise up to the surface of the Water.

II. Whether there be any that never Dream. ARISTOTLE in his Book of Dreams, Chapter the last, makes mention of some who are look'd upon as Persons that never Dream'd; such a one PLUTARCH mentions Cleon in his time to have been: And I my self was familiarly acquainted with a Doctor of Physick at London, who protested often times to me that he never had any apprehension of any thing in a Dream.

Altho' such sort of Men never remember that they dream'd of any thing, yet nevertheless they cannot be said to have been totally free from Dreams, for the Soul never wholly ceaseth from Cogitation; and whatsoever Body is laid asleep, that loses not its Essence which is constituted in Cogitation. So that because those sort of Men re∣member not that they had any Nocturnal Cogita∣tions, it doth not therefore follow that they had none, since it many times happens to us not only to forget our Dreams, but even those thoughts which we had waking, altho' in the mean time we may be sufficiently assured that we saw in Imagination, or distinctly perceived something in our Dream: So Cleon, and those other Persons mentioned by Aristotle, were not free from Dreams, but forgetful of those things whose species were obliterated by reason of the quality of their tem∣perament.

III. How the Night More comes upon those that are asleep. Some in their Sleep fancy such a load or weight lying upon them, as if some Daemon lay heavy upon their Breast, and hindred the freeness of their Breathing. Hence this sort of suppression which the Latins call Incubus, is named by the Greeks, Ephi••ltes or Insultor, we call it in English, the Night Mare.

The Cause of this Nocturnal Asthma proceeds from the Animal Spirits being denied their influx into the Nerves and Muscles designed for the Or∣gans of Respiration; for if in Sleep the Animal Spirits have not their free Influx into their Muscles, the like motion is induc'd; whence the Soul in such an affection judges according to Custom, as if some weight were incumbent, and hindred the motion of the Diaphragma or Midriff. Add hereunto that those things which come into our Imaginati∣on, when asleep or in a Dream, more strongly affect the Brain than those which are conveyed into it by the Senses when awake. So while we indulge to Sleep, if Spittle abound in the Mouth, it follows that we seem to chew some certain Meats, and to mash them with much lteration, which never happens to us when we are awake. The same distemper may be caused when any thick Vapour fills the Womb, which by reason of its thickness cannot evaporate, but by an excited heat distends that part, whereupon the Diaphragma or Midriff is pressed, and therefore cannot be so commodiously drawn down, especially in the midst of Sleep, wherein by reason of the lesser influx of Animal Spirits it becomes less vehemently inflate, and is prest downward.

IV. The Cause of unchast Dreams. So the Genital Humour growing turgid in the Spermatick Vessels, and agitating them with a cer∣tain irritation procures unchast Dreams; so the more gross and undigestible sort of meats being ta∣ken at Supper, in regard they surcharge and lie heavy upon the Stomach, cause disturbances and frightful Phantasms in the Sleep.

V. How it comes to pass that some rise out of their Bed, and walk in their Sleep. It is usual with some persons to rise out of Bed at Midnight, and have recourse to those places and do those actions, which awake they would not dare to venture on; some hurry up and down, and without any help or assistance climb up Trees, and get up to House-tops. HORSTIUS makes mention of a certain Nobleman, who climb∣ing up a High Tower, and ransaking the Birds-Neasts there, got down again by the help of a Rope.

Physitians are of opinion that these things pro∣ceed from turgid Blood, and an Effervescence of the Spirits, which being carried into the seat of the Mind, agitate those Instruments of Motion, and impel them to perform those effects; whence it comes to pass, that the Body by the impulse of the Animal Spirits is wrapp'd up in Imagination, and by vertue thereof is incited to such actions: But I am of opinion, that all these things would signifie nothing without the help of Imagination which in a manner alone performs and brings to pass all these difficult things. For Imagination is not only incited by External Objects, but also by those things which are represented in Sleep, whence being agitated by the reserved Species of things, it both excites extraordinary motions, and im∣pels to the performance of those things which str••ke both admiration and astonishment into the Beholders.

VI. An Exam∣ple brought of Galen and others. It is reported of GALEN, that sometimes he walk'd almost a whole furlong in his Sleep; and of a Servant of Pericles, that he used frequently in his Sleep to walk upon the House-top. Others make mention of a Schoolmaster, who, in his Sleep, not only was wont to teach his Scholars, but went one time armed to kill a Colleague of his by whom he had been sharply reproved, of which when he wak'd he remembred not any thing. Moreover, some persons of undoubted credit have delivered a relation of two Young Men, whereof one tho' wholly ignorant of the Art of Swimming, yet used to rise in his Sleep, repair to the water and Swim; the other was also a Nightwalker, who one time above the rest, went down into his Ma∣sters Kitchin, and there in presence, and to the admiration of some of the Servants, not yet gone to Bed, spitted the Brooms like joints of Meat, and laid them to the Fire; thus he bestirred him∣self, till at last waking, and being ashamed of what he had done he sneak'd away to Bed as fast as he could. And all these things proceeded from the helgtth of Imagination, and the persons deeply fixing their Minds, each of them upon the things they acted, whereby the passages through which the Animal Spirits, first entred, remained so wide and open, that the same Spirits at length insinu∣ated

themselves, and the Soul by their motion be∣came affected in like manner.

VII. Dreams are usually of those things which were thought on in the Day time. In Dreams the same imployments and actions run in our Minds, upon which we were intent and busied the day before.

The Reason is, because the parts of the Brain, which have formerly been shatter'd by the acting of an Inferior Object, are more easily moved by the Animal Spirits, than those which have always remained quiet; whence when the Vestigia of those things which we have first imagined, are discovered and remain after a sort laid open, the Spirits running slightly over them, bring back those Images of the Soul which it imprest upon it when awake. Wherefore unless the Body be in∣disposed and disturbed by noxious Humours, no other Cogitations can be offered to the Mind than those which possest it waking.

VIII. How it happens that some in their Sleep let go their water. Some persons in their sleep emit their Urin, and as if they were standing against a Wall, or hold∣ing a Chamberpot in their hands make water.

This never happens but when the Bladder swells with fulness, and is extended beyond its usual extension, because then the vellication of the Sphincter so opens the pores in the interiour super∣ficies of the Ventricles of the Brain, that the Spi∣rits running to and fro above the Glandule, take their course toward those Nerves which are in∣servient to the emitting of the Urin, and thereby procure such a motion, that not only the appetite of making water is produc'd, but also the Image of the Wall or Chamberpot is presented, which they that thus dream were wont to make use of upon this occasion.

CHAP. IX. Of the External Passions.

I. Sanguine Persons are chiefly prone to Laughter. MEN of a jolly Temper and sanguine Com∣plexion, upon any the slightest occasion, burst forth into Laughter, nor are they, when any one else Laughs able to contain themselves, or when any matter of sport or merriment comes into their Mind.

This sort of Passion in Men of this Constitu∣tion arises from the moveableness of the Fibres which are stirred up, and as it were frisk at the occurrence of any sportive Object, by which af∣fection drawn through the Diaphragma or Mid∣riff a certain change of the Countenance with a sonorous and inarticulate Voice is created. For herein consists the reason of Laughter; that the Blood passing from the right Cavity of the Heart through the Vena Arteriosa suddenly, and with a repeated shaking, puffs up the Lungs, and causes the Air which they contain, to be compelled to break forth forcibly through the Aspera Arteria, in which it forms the Inarticulate and Sonorous Voice, and as well the Lungs by being inflate, as this Air by going out impel all the Muscles of the Diaphragma, Breast and Throat, by which means they mov•• those Muscles of the Counte∣nance that have any connexion with them. Where∣fore no wonder if many times persons of great Sense and Ingenuity cannot contain themselves, tho' using their utmost means to repress the said Motions.

II. Whence arises the Impulse of Animals to Venery. By the impulse of Nature it is that Animals are carried to Venery, or as it were forc'd by a certain violent inclination to a conjunction with their like, for the propagation of their Species.

This Inclination of Animals hence arises, name∣ly, because at their fit Age the Seed increast in the Vessels appropriate to Generation, and the recepti∣on of the said Seed upon some access of heat from the afflux of the Spirits, provokes Concupiscence, which in Males from the sight of the Female, and on the contrary in Females from the presence of the Male, by a vehement agitation of the Animal Spirits, impels Animals by a certain amorous rage to a Mutual Conjunction, with which they are in∣flamed, much after the same manner as a rapid Fire shut up in a close Fornace.

III. Whence Sardonie Laughter proceeds. There sometimes happens to one a Laughter against his Will, even in excess of pain, or else at the point of death; and such a kind of Laughter is called Canine or Sardonick.

Old Women impute this sort of Laughter in In∣fants to a sign of Joy, when indeed it is nothing but a Convulsion of the Muscles of the Face, which is very often attended by Epileptick Fits. So likewise among Gladiators and such sort of Combatants it is a most certain sign of instant death; forasmuch as it denotes that the Animal Spirits are no longer under the Government of the Mind, but in a tumultuary manner rush some∣times upon these, sometimes upon those Nerves, and so that the Link of the Mind with the Body is almost broken.

IV. How it come to pass the Mens Hairs stand on end who are struck with hor∣ror. When any one is struck with horror, his Hair (as it were) stands on end. Because when the Blood, by reason of the said astonishment, with∣draws to the Bowels, the external parts of the Bo∣dy, especially the Skin, are contracted; nor can it be but that by the contraction of the Skin, the pores also are comprest, and thereupon the Hairs start up. Because the pores of the Body are like Repositories in which the Hairs are disposed, which according to their different situation, obtains a va∣rious position. The same effect is stirred up in other Animals by the motion of some affection or other; as for example, Anger in a Dog, fear in a Hen, whose Feathers rise up a main, if the Enemy be at hand ready to seize her.

V. Some after a full Meal fetch deep Sighs. In some it is observed, that after Meat, from the fulness of their Stomach they fetch deep sighs, and draw their Breath from the very bottom of their Breast, like persons affected with some lan∣guishing distemper.

This I judge proceeds from a motion which Nature makes use of, the sooner to transmit the juice of the Meats through the Heart, to the end the Stomach may the more speedily be relieved by them. For sighs by agitating the Lungs, cause the Blood which is contained therein to flow the more speedily through the Arteria Venosa into the left Ventricle of the Heart, and thus the new Blood created of the Meats juice flowing from the Sto∣mach, the Lacteal Veins and Heart, as far as the Lungs may the more easily be admitted into it.

VI. Why of sad Persons, some covet Meat, others refuse it. In some Persons affected with Sadness, the Ap∣petite being quite taken away, all sorts of Meat become loathsom to them. On the other side, others languishing with sorrow, covet Meat with a more sharp and greedy propensity,

The difference arises from the different original of these two sorts of sadness. The original of the first, which affects some from their very Birth, is from hence▪ namely, because they took not in nourishment enough, but were kept short of such an allowance of Meat as might satisfie the appe∣tite. Of the Second sort, that the nourishment they first took was grievous and hurtful to them, and thereupon the motion of the Spirits in them which takes away the desire of Meat, remain'd join'd with sadness. For such is the Conjunction of Bo∣dy and Soul, that these very Cogitations which have accompanied any motions of the Body from the very first entrance into life, continue to ac∣company them.

VII. Suddain Joy causes Swooning and Faint∣ing away, and some∣times even to death. Some fall into swooning fits upon their being seised with excess of joy, as for example, that Wo∣man mentioned by VALERIUS MAXI∣MUS, who at the sight of her Son, whom she thought to have been long since slain in Battel, fell immediately dead. I have heard of a certain Mer∣chants Wife in England, whose Husband, taking a voyage into the East-Indies, was by some Friends reported to be dead, that when after three years she heard that he was returned, and even just at the very doors to enter, she running hastily to meet and embrace him, fell down dead on the Threshold at her Husbands Feet.

The cause of this I judge to be, for that the said excessive, suddain and unwonted joy, by opening the orifices of the Heart▪ forces the Blood of the Veins to enter with such violence▪ and in such abundance into the Heart, that it could not be there dilated and rarefied soon enough to re∣move those valvules which close the Orifices of the said Veins, whereby it came to pass that the Fire in the Heart was suffocated, and the Life which consists in the motion thereof perisht.

VIII. Why upon the Yawn∣ing of one Person, others also Yawn. It happens very often, that upon the yawning of one Person, the rest of the Company fall a yawning or gaping also.

Oscitation or Yawning is nothing but the de∣duction or parting asunder of the lower Jaw from the upper, which diduction proceeds from some sharp particles there sticking and gently vellica∣ting the Fibrils of the Nerves, whereby the Spi¦rits have a more copious influx towards those Mus∣cles of the Mouth, and so produce the said motion. But that upon one Persons Yawning, others should do the like, it proceeds from no other cause but this, namely, that the said diduction of the Jaws so disposes the Animal Spirits, that they rush to∣wards that part, and so excite an Oscitation or Yawning together, much after the same manner as two Musical Chords or Strings, which being screw'd up and tun'd to the same note, so sympa∣thise together, that when one being struck sends forth a sound, the other at the same time, though not struck, sends forth the same.

IX. How it comes to pass that Persons ex∣cessively grieving, fall into a Swoon. A Lipothymie or Swooning away through failure of the Spirits, oftentimes proceeds from great grief.

The original of a Lipothymie is when the Animal Spirits, be it for what cause it will, are carried im∣petuously through the Nerves to the Heart, and contract its Ventricles at that very time when they ought to be dilated by the Blood entring in; whence it comes to pass, that the fermentation of the Blood is hindred, and consequently that the Blood within the very Ventricles of the Heart can∣not be sufficiently rarefied, nor strongly enough thrust out into the great Arterie adjoining; whence it is that this Lipothymie proceeds from great grief, in regard the whole contexture of the Nerves is thereby shattered, and consequently the Arteries themselves that receive the Ramules or little Bran∣ches of the Nerves are also shattered, whereupon the Blood contained in the Arteria Magna or Great Artery is forc'd upward towards the left Ventricle of the Heart, and thereby hinders the Blood con∣tained therein from being able to pass. This is the true cause of the Lipothymie or Swooning Di∣stemper.

X. How it comes to pass that Persons af∣fected with Sadness or Grief, are apt to shed Tears. Those that are sad and dejected of Mind, are very prone and apt to shed Tears, especially if the heaviness of Heart be not very excessive, and any sense of Love attends it.

The Reason is, because tho' from all parts of the Body, Vapours exhale, yet there is no part which sends forth more than the two Eyes, both in respect of the magnitude of the Optick Nerves, as also the multitude of the little Veins through which the said Vapours tend thither. But, whereas sad∣ness by cooling the Blood, contracts the passages of the Eyes, and keeps back the agitation of Va∣pours: Sadness alone is not sufficient to draw▪ forth tears, unless there be also an accession of Love, which is an occasion of discharging the Blood towards the Heart, and of increasing the quantity of Vapours: Whence it is observable that the Sad do not shed tears continually, but only by Intervals, whilst the Object they love recurs to their Mind, and is represented anew to their Imagination. The Ancients have allowed this ex∣pression of Grief even to Brute Animals. Horses, saith PLINY, bewail the loss of their Masters, and weep for want of them; and concerning the Horse of slain Pallas, Virgil thus writes.

The War▪Horse Aethon, spurning now aside His Warlike Trappings, Ornaments of Pride, Weeps as he goes; and for resentment sour, Down from his Cheeks the great drops trickling pour.

XI. How it comes to pass that those who weep, not only shed Tears, but also send forth loud▪ Shrieks and Out-crys. A loud Outcry is oftentimes adjoined to Weep∣ing, especially in Children and Women, who, tho' they are both prone to Laughter, yet send forth louder and shriller Crys in Weeping than in Laughter.

These Shrieks are produc'd when the Lungs are in a moment puft up by the abundance of Blood entring into them, which expels from thence the Air that filled them, which Air being trans∣mitted through the Throat, produces those howl∣ings and crys which accompany weeping. But because the Nerves that are inservient to the dila∣ting or contracting the Organs of the voice to render the said Voice more acute or gracile, are joined with those, which in time of joy open the Orifices of the Heart, and in sadness contract them: Hence it comes to pass, that these Organs are at that time dilated or contracted. Hereup∣on in weeping the Brows are contracted and de∣prest, the contrary whereof we find in Laugh∣ter.

XII. Why Lo∣vers so of∣ten sigh. Lovers commonly fetch deep sighs, and as an argument of their solitude and grief, pant and draw their Breath thick from the bottom of their Breast.

The Reason is, because in Love the Imagination of Hope or Joy opens the orifice of the Arteria Ve∣nosa, which Sadness had before contracted. Where∣fore when that small quantity of Blood which re∣mained in the Lungs, is in a moment conveyed through this Vena Arteriosa, into the left Cavity of the Heart, and is impelled thither, by a desire of obtaining that Joy, where at the same time all the Muscles of the Midriff and Breast are agita∣ted; it comes thence to pass, that the Air is very quickly impelled through the Mouth into the Lungs to possess that place which is forsaken by the said Blood.

XIII. How it comes that the Sad have not always in their Counte∣nance the same Colour The Sad carry not always the same Counte∣nance; for sometimes they look Pale, other times are of a Ruddy Colour.

Sadness inclines to Paleness, when by contract∣ing the Orifices of the Heart it causes the Blood to flow more slowly into the Veins, and as being made colder and thicker, to possess less place; whereby it comes to pass, that betaking it self in∣to the broader Veins, and those nearest the Heart only, it forsakes the remoter, whereof the most conspicuous are those in the Face: And by this means the Lover is rendred the more Pallid and Macilent. But when the Sad look Red, and discover a certain Ardour in their Countenance: It is not so much to be imputed to Sadness as to other Affe∣ctions which are joined to this Passion, namely, Love or Desire, or possibly sometimes Hatred it self. Forasmuch as these Passions moving and heat∣ing the Blood which proceeds from the Liver, En∣trails, and other interiour Parts, and impelling it first to the Heart, thence through the Aorta to the Veins of the Face, cause the said Face to look Red and High Colour'd.

CHAP. X. Of some Persons Natural Inclinations and Aversions.

I. How it comes to pass, that of two Gamesters we favour one more than the other. IF by chance we fall into the Company of two Gamesters equally unknown to us; We by I know not what Instinct of Nature are apt to fa∣vour one more than another: And so likewise if we see two Persons playing at Tennis, we wish success to some one of them rather than the other.

The Peripateticks impute the Cause of these Natural Inclinations and Aversions to that which they call Sympathy and Antipathy; which obscure and insignificant Terms, serve only for one main end, namely, for a Cloak to cover our Ignorance under the umbrage of a few large striding and big swelling words. We therefore assert, that this In∣clination whereby we favour one Party rather than another; if this propension continues no longer than the Game lasts, proceeds from hence, viz. that our Will which flies all Indifference, and affects to be concerned about some or other Object, takes an occasion to join it self to some Party, altho' the Soul be induc'd by no apparent Reason, more to favour one than the other, or to wish success on any particular side, but only suffers it self to be drawn over towards that Dice-thrower, or Tennis∣player, who at that time most swe••tly sooths▪ his Brain according to the tenour of its disposition. But if this Affection survies the Game, and after the Match ended remains still fixed in his Heart, it proceeds from the Vestigia or tracts of the Incli∣nations, the original whereof I have shewn in my Institution of Philosophy, Part 9. Cap. 14.

II. Why we should so favour, when no∣thing oc∣curs that should im∣pel us to it. But if we remember not the agreement or simi∣litude which the Objects we love or reject at pre∣sent, have with those which we f••rmerly had a love or aversion for, it is because the first Passions out of which the Second proceeded, were mightily confused, as being the very first Passions of our In∣fancy, or at least such as we no way ever consi∣dered with attention, and were of the number of those whose Object we loved or hated, without any trial or weighing of Reasons, or Animad versi∣on of what might be worthy in them of Love or Hatred. Wherefore the Second also are partakers of the same obscurity and confusion as the First; and we are very often forc'd to say with the Poet,

I love thee not Labidius, say no more; I love thee not, but cannot tell wherefore.

III. Whence it is that ma∣ny have an aversion to Cheese. There is scarce a Country or Province, in which there are not many persons who have not an ex∣traordinary aversion to Cheese, of whom some there are, who not only have a great abhorrence from the eating of it, but also cannot without much trouble and offence behold the sight of it.

IV. Sir Kenelm Digby's Opinion. The Cause of this Aversion, Sir KENELM DIGBY judges to be, for that Children many times are suckled by Nurses with Child, and in whose Breasts consequently by reason of a new conception the Milk is curdled, which may possi∣bly offend the weak Stomach of the Infant. For without doubt a very great alteration must needs be made in the Milk, by reason of the Nurses pregnancy; and the Milk thus corrupted being suck'd in by the Infant, degenerates in his Sto∣mach into a vitious curdle of Cheese grievously di∣stasteful to the Childs weak Stomach; whereupon this aversation sticks upon it as a lasting brand du∣ring the Parties whole life. So a certain Lawyer in London, going to sup up a Rear Egg, and chan∣cing unawares to swallow the Embrio of a Chicken, entertained from that time forth such an aversion for Eggs, that upon no occasion, nor by any per∣swasion of Physitians, could ever be brought to eat any more Eggs. This cause for nauseating of Cheese in many, I can well enough allow, but that all who suck coagulated Milk should for this cause only have this aversation I can never admit, when as we daily see a vast number of Women, especially of the common and meaner sort so fruitful, that they bring Children every year, whom they suckle at the time of their being with Child, and never wean them till they are near their time. So that if all the Children who have suck'd the Milk of Big-bellied Women, should be initiated in this aver∣sion for Cheese, and increase it with their Age, how vast would their number be? And in how short a time would Cheese grow cheap?

V. A more pro∣bable Opi∣nion. Wherefore my Opinion is, that there may be another cause of this Aversion, either their Mothers Longing, or greedy desire of certain Meats, which when the•• cannot be obtained, the Infants soon after born▪ abhor and l••ath them, or else because Cheese, especially Old Cheese abounding with Volatile Salt, and many other putrid particles, might possibly raise such a confusion of parti∣cles in the Blood, that great inconveniences might thereupon arise, especially to Infants. What wonder therefore, that this effect should be continued in Adult or full grown Persons? So far as that the very smell of Cheese can∣not be indured by many. Nay, though it be fraudulently mixt with other Meats, and ad∣ministred to the Party not knowing the cheat; nevertheless it will either cause a violent Vo∣miting, or if that happen not, many inconve∣niences and disturbances will thence arise.

VI. How it comes to pass that some are so impatiently affected with the stink of a Candle carelesly put out. A certain Nobleman of England, of my par∣ticular acquaintance, had so great an abhorrence of the fuming snuff of a Tallow Candle put out, that if by chance it hapned at any time through the negligence of the Servants to be carelesly blown out, and not covered with an Extinguisher, he was so disturbed with the smell thereof, that he became all of a sweat, and was discerned to tremble every Joint of him.

This could not happen to him upon any other account, than because this Organ of Smell∣ing was so attempered according to the insensi∣ble particles, that the more ••••••tile pa••ticles of the said Fumous Vapour begat in his Nose an ungrateful motion, that is to say, a most abominable smell, much in the same manner a•• Smoak falling into the Eyes provokes to Tears, and pricks and vellicates the Tongue it self.

VII. How it happens that some mightily abhor the sight of a Cat, or such like Ani∣mal. Some Persons can by no means indure the sight of certain Animals; nay, are highly di∣sturbed if they happen to be in the same place where they are, tho' not seen; particularly some have such an aversion for the presence of a Cat, that at the sight thereof they fall into a Swoon.

This may very well be, for that when they were yet Infants, and in their tender years, they were hurt by a Dog, Cat, or some other noxious and hostile Animal, tho' perhaps re∣taining no memory of the Wound inflicted, and consequently they may experiment in them∣selves, at the first sight of the Animal, the same commotions as well of Body as of Mind, with which heretofore they were affected, either upon the foresaid occasion, or else because their Mothers when they bore them in the Womb, were affrighted at the sight of the said Animals; or lastly, because their temperament of Blood and Spirits is such, that the Evaporation con∣tinually exhaling from the Body of the Cat, and transmitted by respiration, coagulates, fixes, and after an unwonted manner exaggerates the Blood and Spirits with which it is intermixt. Whence no wonder they undergo so great a perturbati∣on, and sometimes fall into a Swoon. If other Men have the fortune not to be taken with these Passions, it is because they are of a diffe∣rent temperament, and are not affected with the exhalement of the Cat, evaporated by the circum∣ambient Air.

VIII. How it come to pass that some abhor the smell of Roses. Upon the same ground we must suppose that OLIVER CARAFFA abhorred the smell of Roses, when ev••ry year in Rose time he was forced to withdraw from Rome, and live recluse among the Gardens in the Quirinal, Guards being set at his Gates to hinder any of his Friends and Visitants from carrying in a Rose with them. In like manner a certain English Lady, mentio∣ned by Sir KENELM DIGBY had such an abhorrence to the smell of Roses, that when one of her acquaintance put a Rose upon her Knee when she was asleep, to try whether she had so great an Antipathy to that Flower as was reported; there grew Pimples immediately upon the Place.

IX. The Reason of this A∣version. The Original Cause hereof might be from a strong scent in the Mothers Womb, or in the Cradle, or haply some other place, tho' total∣ly forgotten; by which the temperament of the Brain hath been hurt, and the Mind affected with trouble and disturbance. And these or the like affections as well of the Body as of Mind, may easily be allowed, tho' a long time after, to survive, in the Parties, the Original Cause. To which we may add, that in regard the Fi∣bres of the Sensory or Organ of Smelling are according to the diversity of Men, diversly con∣figurated: It thence comes to pass, that things of any Odour or Smell, affect not all persons alike, since that some Obj••cts, as being indued with rough and pungent Effiuviums, are by some ac∣counted sordid and odious, which very things to others that have notable strong and tough Fi∣bres in that Sensory, are sweet and grateful. I know a great Lady that takes much delight in the smell of stinking Flesh, and admires the fuming Snuff of a Candle new put out.

X. Of one who abhorred a Wasp. A Gentlewoman in Oxford hated a Wasp to that degree, that in the hot Summer Months, when Wasps fly frequently about in Houses, she used to keep her self close shut up in a Chamber, not daring to stir out into a Dining Room, or any such like large or open place, till such time as she had news from those that she durst give credit to, that this sort of Insect was destroyed, or at least was no longer seen.

This Aversion probably hapned to her from some mischief or incommodity she had received from this kind of Animal: As they who ha∣ving drunk for a Medicin some kind of bitter Potion, take such a distast from thence forward at it, that they will not indure to taste, nor even to behold, nay not so much as to look upon any thing that is like it. Likewise there goes a Report of a French Nobleman, who had such an Antipathy to Garlick, that he could not taste the least Crumb of it without Vomiting; and after he had with good satisfaction made an end of a Mess of Broth, into which, for his sake, no Garlick was put, yet when one of the Company, to play the Wag with him, told him there was a little Garlick shred in it to give it a relish, he vomited up both the Broth, and all that he had eaten besides.

XI. How it comes to pass that Men have various Natural▪ Inclin••ti∣••ns. All Persons by Nature are incited 〈◊〉〈◊〉 certai•• Passions, some to one, and some to another; som•• are prone to Anger, and fly into Rage upon eve∣ry slight occasion; others are 〈◊〉〈◊〉 a disposition that inclines them to Sadness; 〈◊〉〈◊〉 are addicted to Joy, Fear and the like.

The diversity of these Passions proceeds from the contexture of the Fibres, and the different habitude of the Humours. Forasmuch ••s Choler incites to Anger, Melancholy to Sadness; Blood boundin g to Joy. In regard Choler vellicates the ••••••res, Melancholy compresses them; Blood dilates them, 〈…〉〈…〉 Which effects we find certain▪ 〈…〉〈…〉 Waking. Those 〈◊〉〈◊〉 whom Choler aboun••••, th••••k of no∣thing but Firebrands, Burnings, Fights and Br••wl••. The Sanguine mind Dancing, Musick, Laughter, Sport, and all that tend to Lascivious∣ness. The Phlegmatick Fancy watry Places, and overflowings of Rivers; and soo of the rest ac∣cordi••g as they abound in Humours, or have their Spirits disturbed.

Notes

• * 1.1

  Figure 28.
• * 1.2

  VII. What the cause is of marks im∣printed in Births.