Two discourses concerning the soul of brutes which is that of the vital and sensitive of man. The first is physiological, shewing the nature, parts, powers, and affections of the same. The other is pathological, which unfolds the diseases which affect it and its primary seat; to wit, the brain and nervous stock, and treats of their cures: with copper cuts. By Thomas Willis doctor in physick, professor of natural philosophy in Oxford, and also one of the Royal Society, and of the renowned college of physicians in London. Englished by S. Pordage, student in physick.

THE PREFACE TO THE READER.

Courteous Reader,

I Have here given you what I had long promised, the Pathology of the Brain and Nervous Stock, and with it the previous Physical Meditations of the Soul of the Brutes, which is that inferior one of Man. This difficult task, when at first denied leisure and retirement, it could not be performed; after the Death of my Dear Wife, being lonely, with frequent and unseasonable Studies, that I might the less think on my Grief, I have at last finished this, according to my flender Capacity. But indeed in these Disquisitions (which the Anatomy of the Brain, and its Appendixes, hath lately and more exactly shown) as we have enter'd into a by-way, and not before trodden, there was a necessity to lead thee, thorow some sharp and stony ways, beset with bushes and thorns, which might offend thee. And indeed I know not, whether it will be pleasing to all, that instituting the something Para∣doxical Doctrine of the Animal Soul, that I should assign to that Soul, by which the Brutes as well as Men live, feel, move, not only Extension, but Members, and as it were Organical Parts, yea peculiar Diseases, and proper means or methods of Curing them; and that moreover, I should form this, which is meerly Vital, and different from the Rational, and subordinate to it, and so Man, a Two-soul'd Ani∣mal, and as it were a manifold Geryon.

That I may remove out of the way these little rubs, I do not at all doubt to over∣come them, and evince the Corporeity of the Soul, by Reasons not to be contemned, and also by the full suffrage, both of the Ancients and the Moderns; and besides, that it is Bipart or Twofold, I have already, in another place, by a necessary Con∣sequence deduced, from the Life of the Blood, as it were a flame, and from the exi∣stency of the Animal Spirits, and as it were lucid or aetherial Hypostasis, asserted and proved. For granting to the Soul, one Vital Portion living in the Blood, to be a certain inkindling of it, and another Sensitive, to be only an heap of Animal Spi∣rits every where diffused thorow the Brain and Nervous Stock; it follows from hence, that Brutes have a Soul Co-extended to the whole Body, and Parts not only many and distinct, but after a manner dissimilar. But that some object, that the Soul of the Beast; because it perceives, or knows that it feels, to be immaterial, for that Matter seems to be incapable of Perception, that indeed, had been likely, if that Perception should pass beyond the limits of Material things; or higher, than what inspires them, which things are usually attributed to Natural Instinct, or Idio∣crasie or peculiar Temperaments, that I may omit Sympathies and Antipathies. But who should be the Betrother? I profess the great God, as the only Work-man, so also as the first Mover, and auspiciously present, every where, was he not able to impress strength, Powers, and Faculties to Matter, fitted to the offices of a Sensitive Life? The Pen in the hand of the Writer, Disputes, Intreats, gives Relations of things, and is in the mid'st between things past and things to come; and why should we not believe that greater things than any of these, may be done, when the Skill

of the Deity is present? Lastly, If any one shall affirm, that most subtle Substance, and wholly Etherial, which serves for the Vital Oeconomy or Government to be im∣material, for that it enters upon the sluggish Disposition of inanimate Bodies, let him remember to be indulgent to me, if by chance I call it material, for that it subsists very much below the Prerogatives of Reason.

But I shall not stand upon these things, for truly I have prepared a far other∣gates defence; to wit, I speak not from the Tripos like an Oracle, nor from the Chair, but as one of a low form: I play not the Prophet, or Dictator, but the Phi∣losopher, neither do I plant an Opinion, but propose an Hypothesis, and open my Iudgment. Geometry has its Demonstrations in it self; we are Skill'd in that part of Philosophy, where it aboundantly suffices to have brought Logical Proofs: Surely he only certainly pronounces, who professes his Errors, and whil'st he Philosophizes a∣bout Man, remembers himself that he is a Man.

But that according to the Adage, that I should declare some to be rather sick in Soul, yea first, and chiefly than in Body; otherways than the Schools of Physicians, which refer the Primary Seats of all Diseases, into solid Parts, Humors, and Vital Spirits, or innate Heat: I say from our Hypothesis, to wit, that this Soul hath a material Subsistence, extended equally with the Body, and pecul••ar Parts, Powers, and Affections; may be concluded, that it is found obnoxious also to preternatural Diseases, and not seldom wants Medical help.

Moreover, That the Corporeal Soul doth extend its Sicknesses, not only to the Body, but to the Mind or rational Soul, which is of an higher linage, and that it often-times involves it with its sailings and faults, I think is clear enough in our Pa∣thology or Method of Curing. Further, for the proving these two distinct Souls, to be together and subordinately in Man, as much as Authority and the force of Rea∣sons can, I think is there proved; which Opinion is so far from that I need to fear it should be censured for Pernicious or Heretical; that on the contrary, we hope it is altogether Orthodox, and appears agreeable to a good Life, and Pious Institution: from hence the Wars and Strivings between our two Appetites, or between the Flesh and Spirit, both Morally and Theologically inculcated to us, are also Physically un∣derstood; for that, I see and approve the better things, and follow the worser; and this, The Flesh lusts against the Spirit, and the Spirit against the Flesh. So generally comes to pass in us, for as much as the Corporeal Soul adhering to the Flesh, inclines Man to Sensual Pleasures, whil'st in the mean time, the Rational Soul, be∣ing help'd by Ethical Rules, or Divine favours, invites it to good Manners, and the works of Piety. Further, from hence, the chief Arguments is brought against Epi∣curism, and Atheism, for that it is moved by the force of Reasons, our Sensitive Soul even as that of the Brutes, miscarrying, the other perpetually survives; for truly being perswaded of an after and Eternal State, why doth it not make it its whole business, that it may live more happily in it, or at least not miserably?

But also, that it may be objected, that there cannot be therefore two Souls in Man, because many forms cannot actuate at once the same Matter; It may be answer'd: that the Supream form of the same Subject, doth sometimes subordinately include many others, but specifies it only a Compound. Also, the Corporeal Soul being sub∣ordinate to the Rational, subsists immediately in the Humane Body, and this Supe∣rior is in the same, that mediating. It would be a much more difficult solution of this hard Business, if the Inferior Soul of Man, common to that with the Brutes, should be also affirmed to be immaterial; for by what knitting together, can two independent Souls subsist in the same Body; being from thence separated and Combined, by no common Bone, into what place can they depart severally? Certainly as to reason, it is more probable, and to the Humane government more agreeable, to affirm that one most subtilly Corporal Soul, is joyned immediately to the Body, and is intimately united, and that by the intervention of this Soul, another immaterial, residing in its Bosom, inhabits the Body, and is the supream and principal form of the whole Man: But that after Death, the Corporeal Soul being extinct, this survives and is Immortal.

That the Corporeal, Flameous, and lucid Nature of this Soul, and its Parts and Affections, may be the better known, I have thought it necessary to describe the Vi∣tal Organs, both of all Kinds of living Creatures, by the Action of which the Lamp of Light is maintain'd; and also to shew plainly laid open, even to their intimate re∣cesses, and least and secret Passages, the Brains, both of the more perfect Brutes, and also of Man. The Anatomy of which being manifold; not being able to perform it only with my own hand, and Skill, being also almost continually interrupted by my Practice, the Famous and Skilful Anatomist and Physician Dr. Edmond King was much helpful to me, by his assiduous and notable assistance and labour. Also that learned Man, and my most intimate Friend, Dr. John Masters, Skilful in Physick and Anatomy, imployed much of his Labour and Diligence in the same Business. Out of his various Zootomie or Anatomy of the more perfect Beasts and many-flower'd dissection, the wonderful things of God are very much made known, for as much as in every the smallest and vilest little Animals, not only the Face and Mem∣bers, but also the inward Parts, as it were the Hearths and Altars for the conti∣nuing the Vital Fire, shew them to be of a most Elegant and Artificial and plainly Divine Structure.

As to our Pathology or Method of Cure, I must confess, that in delivering the Theory of Diseases, leaving the old way, I have almost every where brought forth new Hypotheses: but what being founded upon Anatomical Observations, and firmly stablished, better solve all the Phoenomena of the Sick, (viz.) They declare more aptly the Causes of the Symptoms, and shew the Reasons of Curing, more accommodate to every Disease. But as to the Remedies and Therapeutic Method, althô we follow not exactly, after the manner of others, the Ancients, we have nevertheless rejected nothing ratified by grave Authority, or approved by daily Experience; and be∣sides, we have added many things found out Emperically and Analogically by the Moderns; Althô it is neither our Hope or Ambition that these should be pleasing to all; yet (what is my last wish) I doubt not, but that this may be an help to many for the illustrating the Medical Science, and for the more happy Curing of Cephalick Diseases. Farewel.