Observations upon experimental philosophy to which is added The description of a new blazing world / written by the thrice noble, illustrious, and excellent princesse, the Duchess of Newcastle.

8. Of Animal Spirits.

I am not of the opinion of those that place the cause of all Sense and Motion in the animal Spirits, which they call the Purest and most aethereal particles of all bo∣dies in the World whatsoever, and the very top and per∣fection of all Natures operations: For Animal Spirits, in my opinion, are no more then other effects of Na∣ture, onely they are not so gross as some, but are parts of a most pure, refined and rare sort of Inanimate

Matter, which being intermixed with the parts of A∣nimate Matter, and enlivened by them, become very subtil and active; I will not say, that they are of the highest and last degree of Inanimate Matter, nearest to the Animate, (as they do say, they have the neerest alliance to spiritualities, which in my opinion, is as much as to say, they are almost nothing) or of the first degree of sensitive matter, there being no such thing as first and last in Nature, but that they are one∣ly such pure and rare parts of Inanimate Matter, as are not subject to the exterior perception of humane sense; for example, as the matter of respiration, or the like: for as there are Infinite parts of Inanimate Matter, so there are also infinite degrees of strength, weakness, purity, impurity, hardness, softness, density, rarity, swiftness, slowness, knowledg, ignorance, &c. as also several sorts and degrees of complexions, statures, constitu∣tions, humors, wits, understanding, judgment, life, death, and the like; all which degrees, although they be in and of the infinite body of Nature, yet properly they belong to particular Creatures, and have onely a regard to the several parts of Nature, which being In∣finite in number, are also of Infinite degrees, according to the Infinite changes of self-motion, and the propri∣ety and nature of each figure; wherefore that opinion which makes Animal Spirits the prime or principal mo∣tion of all things, and the chief Agent in Natures three Kingdoms, Mineral, Animal and Vegetable, reduces

Infinite Nature to a finite Principle; whereas any one that enjoys but so much of humane sense and reason as to have the least perception or insight into Natural things, may easily conceive that the Infinite effects of Nature cannot proceed from a finite particular cause; nay, I am firmly perswaded, that they who believe any finite part to be the cause and Principle of Infinite self∣moving Nature, do, in my opinion, not onely sin a∣gainst Nature, but against God the Author of Na∣ture, who out of his Infinite bounty gave Nature the Power of self-motion. But if any one desire to know, what then the true cause and Principle of all Natures Creatures and Figures be; I answer, In my opinion, it is not a Spirit or Immaterial substance, but Matter; but yet not the Inanimate part of Matter, but the A∣nimate; which being of two degrees, rational and sen∣sitive; both of them are the Infinite Life and Soul of the Infinite body of Nature; and this Animate Matter is also the cause of all infinite works, changes, figures and parts of Nature, as I have declar'd above more at large. Now as great a difference as there is between A∣nimate and Inanimate, Body and Soul, Part and Whole, Finite and Infinite, so great a difference there is also be∣tween the Animal Spirits, and the Prime Agent or Movent of Nature, which is Animate Matter, or (which is all one thing) corporeal self-motion; and as it would be paradoxical, to make Inanimate Matter to be the cause of Animate, or a part to be the cause of the whole, whose

part it is, or a finite to be the cause of Infinite; so pa∣radoxical would it also be to make Animal Spirits the top and perfection of all Natures operations; nay, so far are they from being the Prime Movent of other bodies, as they are but moved themselves; for to re∣peat what I mentioned in the beginning, Animal Spi∣rits are onely some sorts of rare and pure Inanimate Matter, which being thorowly intermixt with the animate parts of Matter, are more active then some sorts of more dense and grosser parts of Inanimate Mat∣ter; I say some; for I do believe, that some of the most solid bodies are as active as the most rare and fluid parts of Matter, if not exteriously, yet interiously; and therefore we cannot say, that rare and fluid parts are more active then fixt and solid, or that fixt and solid are less active then fluid bodies, because all parts are self-moving. But if I was to argue with those that are so much for Animal Spirits, I would ask them, first, whether Animal Spirits be self-moving? If they say, they are, I am of their opinion, and do in∣fer thence, that if animal spirits, which are but a small part of Nature, have self-motion, much more has Nature her self: But if not, I would ask, what gives them that motion they have? If they say Nature, then Nature must be self-moving. Perchance they'l say, God moves Nature: 'Tis true, God is the first Au∣thor of Motion, as well as he is of Nature; but I cannot believe, that God should be the Prime actual

Movent of all natural Creatures, and put all things in∣to local motion, like as one wheel in a Clock turns all the rest; for Gods Power is sufficient enough to rule and govern all things by an absolute Will and Com∣mand, or by a Let it be done, and to impart self-mo∣tion to Nature to move according to his order and de∣cree, although in a natural way. Next, I would ask whether any dead Creature have such Animal Spirits? If they affirm it, I am of their mind; if not, then I would ask, what causes in dead bodies that dissolution which we see? Thirdly, I would ask, whether those animal spirits be annihilated and generated anew? If they an∣swer, not, I am of their opinion: but if they say, they are annihilated and generated anew; then I would fain know who is their Generator and Annihilator, for nothing can generate and annihilate it self? And if they say, God: I answer, It is not probable that God should have made any thing imperfect, especially in the production of Nature; for if there be things cre∣ated anew which never were before in Nature, it ar∣gues that Nature was not perfect at first, because of a new addition of so many Creatures; or if any thing could be annihilated in Nature, it would likewise ar∣gue an imperfection in Nature, viz. that Nature was perfecter before those things were annihilated. And thus it would inferr, as if God had not power either to have made Nature perfect at first, or that God wanted work, and was forced to create and annihilate every

moment; for certainly, the work of creation and anni∣hilation is a divine action, and belongs onely to God. Lastly, concerning the functions and offices which the animal spirits perform in animal, or at least humane bodies, by their several motions and migrations from the brain through the spinal marrow, nerves, tendons, fibres, into all the parts of the body, and their return to the brain; I have declared my opinion thereof twelve years since, in my work of Poetical Fancies, which then came out the first time; and I thought it not unfit to insert here, out of the same book, these following lines, both that my meaning may be the better understood, and that they may witness I have been of that opinion so many years ago.

The reason why Thoughts are made in the Head.

Each Sinew is a small and slender string* 1.1 Which all the Senses to the body bring, And they like pipes or gutters hollow be, Where animal spirits run continually; Though small, yet they such matter do contain As in the skull doth lie, which we call brain. Which makes, if any one do strike the heel, That sense we quickly in the brain do feel: It is not sympathy, but all one thing, Which causes us to think, and pain doth bring;

For had the heel such quantity of brain As doth the head and scull therein contain, Then would such thoughts as in the brain dwell high Descend into our heels, and there they'ld lie: Insinews small brain scattered lies about, It wants both room and quantity, no doubt; For did a sinew so much brain but hold, Or had so large a skin it to infold As has the scull, then might the toe or knee, Had they an optick nerve, both hear and see; Had sinews room Fancy therein to breed, Copies of Verse might from the heel proceed.

And again of the motion of the Blood.

Some by their industry and Learning found* 1.2 That all the blood like to the Sea turns round; From two great arteries it doth begin, Runs through all veins, and so comes back again. The muscles like the tides do ebb and flow, According as the several spirits go: The sinews, as small pipes, come from the head, And they are all about the body spread, Through which the animal spirits are convey'd To every member, as the pipes are laid; And from those sinew-pipes each sense doth take Of those pure spirits, as they us do make.

Notes

• * 1.1

  Poem. Im∣pres. 2. p. 52.
• * 1.2

  P. 53.