CHAPTER XXI. BY WHAT MEANS THE SOUL IS SENSIBLE, AND WHAT IS THE PRINc.i.p.aL AND COMMANDING PART OF IT.
The Stoics say that the highest part of the soul is the commanding part of it: this is the cause of sense, fancy, consents, and desires; and this we call the rational part. From this princ.i.p.al and commander there are produced seven parts of the soul, which are spread through the body, as the seven arms in a polypus. Of these seven parts, five are a.s.signed to the senses, seeing, hearing, smelling, tasting, touching. Sight is a spirit which is extended from the commanding part of the eyes; hearing is that spirit which from the principle reacheth to the ears; smelling a spirit drawn from the princ.i.p.al to the nostrils; tasting a spirit extended from the principle to the tongue; touching is a spirit which from the princ.i.p.al is drawn to the extremity of those bodies which are obnoxious to a sensible touch. Of the rest, the one called the spermatical is a spirit which reacheth from the princ.i.p.al to the generating vessels; the other, which is the vocal and termed the voice, is a spirit extended from the princ.i.p.al to the throat, tongue, and other proper organs of speaking. And this princ.i.p.al part itself hath that place in our spherical head which G.o.d hath in the world.
CHAPTER XXII. OF RESPIRATION OR BREATHING.
Empedocles thinks, that the first breath the first animal drew was when the moisture in the embryo was separated, and by that means an entrance was given to the external air into the gaping vessels, the moisture in them being evacuated. After this the natural heat, in a violent force pressing upon the external air for a pa.s.sage, begets an expiration; but this heat returning to the inward parts, and the air giving way to it, causeth a respiration. The respiration that now is arises when the blood is borne to the exterior surface, and by this movement drives the airy substance through the nostrils; thus in its recess it causeth expiration, but the air being again forced into those places which are emptied of blood, it causeth an inspiration. To explain which, he proposeth the instance of a water-clock, which gives the account of time by the running of water.
Asclepiades supposeth the lungs to be in the manner of a funnel, and the cause of breathing to be the fineness of the inward parts of the breast; for thither the outward air which is more gross hastens, but is forced backward, the breast not being capable either to receive or want it. But there being always some of the more tenuous parts of the air left, so that all of it is not exploded, to that which there remains the more ponderous external air with equal violence is forced; and this he compares to cupping-gla.s.ses. All spontaneous breathings are formed by the contracting of the smaller pores of the lungs, and to the closing of the pipe in the neck; for these are at our command.
Herophilus attributes a moving faculty to the nerves, arteries, and muscles, but thinks that the lungs are affected only with a natural desire of enlarging and contracting themselves. Farther, there is the first operation of the lungs by attraction of the outward air, which is drawn in because of the abundance of the external air. Next to this, there is a second natural appet.i.te of the lungs; the breast, pouring in upon itself the breath, and being filled, is no longer able to make an attraction, and throws the superfluity of it upon the lungs, whereby it is then sent forth in expiration; the parts of the body mutually concurring to this function by the alternate partic.i.p.ation of fulness and emptiness. So that to lungs pertain four motions--first, when the lungs receive the outward air; secondly, when the outward air thus entertained is transmitted to the breast; thirdly, when the lungs again receive that air which they imparted to the breast; fourthly, when this air then received from the breast is thrown outwards. Of these four processes two are dilatations, one when the lungs attract the air, another when the breast dischargeth itself of it upon the lungs; two are contractions, one when the breast draws into itself the air, the second when it expels this which was insinuated into it. The breast admits only of two motions--of dilatation, when it draws from the lungs the breath, and of contraction, when it returns what it did receive.
CHAPTER XXIII. OF THE Pa.s.sIONS OF THE BODY, AND WHETHER THE SOUL HATH A SYMPATHETICAL CONDOLENCY WITH IT.
The Stoics say that all the pa.s.sions are seated in those parts of the body which are affected, the senses have their residence in the commanding part of the soul. Epicurus, that all the pa.s.sions and all the senses are in those parts which are affected, but the commanding part is subject to no pa.s.sion. Strato, that all the pa.s.sions and senses of the soul are in the rational or commanding part of it, and are not fixed in those places which are affected; for in this place patience takes its residence, and this is apparent in terrible and dolorous things, as also in timorous and valiant individuals.
BOOK V
CHAPTER I. OF DIVINATION.
Plato and the Stoics introduce divination as a G.o.dlike enthusiasm, the soul itself being of a divine const.i.tution, and this prophetic faculty being inspiration, or an illapse of the divine knowledge into man; and so likewise they account for interpretation by dreams. And these same allow many divisions of the art of divination. Xenophanes and Epicurus utterly refuse any such art of foretelling future contingencies.
Pythagoras rejects all manner of divination which is by sacrifices.
Aristotle and Dicaearchus admit only these two kinds of it, a fury by a divine inspiration, and dreams; they deny the immortality of the soul, yet they affirm that the mind of man hath a partic.i.p.ation of something that is divine.
CHAPTER II. WHENCE DREAMS DO ARISE.
Democritus says that dreams are formed by the illapse of advent.i.tious representations. Strato, that the irrational part of the soul in sleep becoming more sensible is moved by the rational part of it. Herophilus, that dreams which are caused by divine instinct have a necessary cause; but dreams which have their origin from a natural cause arise from the soul"s forming within itself the images of those things which are convenient for it, and which will happen; those dreams which are of a const.i.tution mixed of both these have their origin from the fortuitous appulse of images, as when we see those things which please us; thus it happens many times to those persons who in their sleep imagine they embrace their mistresses.
CHAPTER III. OF THE NATURE OF GENERATIVE SEED.
Aristotle says, that seed is that thing which contains in itself a power of moving, whereby it is enabled to produce a being like unto that from whence it was emitted. Pythagoras, that seed is the sediment of that which nourisheth us, the froth of the purest blood, of the same nature of the blood and marrow of our bodies. Alcmaeon, that it is part of the brain. Plato, that it is the deflux of the spinal marrow. Epicurus, that it is a fragment torn from the body and soul. Democritus, that it proceeds from all the parts of the body, and chiefly from the princ.i.p.al parts, as the tissues and muscles.
CHAPTER IV. WHETHER THE SPERM BE A BODY.
Leucippus and Zeno say, that it is a body and a fragment of the soul. Pythagoras, Plato, and Aristotle, that the spermatic faculty is incorporeal, as the mind is which moves the body; but the effused matter is corporeal. Strato and Democritus, that the essential power is a body; for it is like spirit.
CHAPTER V. WHETHER WOMEN DO GIVE A SPERMATIC EMISSION AS MEN DO.
Pythagoras, Epicurus, and Democritus say, that women have a seminal projection, but their spermatic vessels are inverted; and it is this that makes them have a venereal appet.i.te. Aristotle and Plato, that they emit a material moisture, as sweat we see produced by exercise and labor; but that moisture has no spermatic power. Hippo, that women have a seminal emission, but not after the mode of men; it contributes nothing to generation, for it falls outside of the matrix; and therefore some women without coition, especially widows, give the seed. They also a.s.sert that from men the bones, from women the flesh proceed.
CHAPTER VI. HOW IT IS THAT CONCEPTIONS ARE MADE.
Aristotle says, that conception takes place when the womb is drawn down by the natural purgation, and the monthly terms attract from the whole ma.s.s part of the purest blood, and this is met by the seed of man. On the contrary, there is a failure by the impurity and inflation of the womb, by fear and grief, by the weakness of women, or the decline of strength in men.
CHAPTER VII. AFTER WHAT MANNER MALES AND FEMALES ARE GENERATED.
Empedocles affirms, that heat and cold give the difference in the generation of males and females. Hence is it, as histories acquaint us, that the first men originated from the earth in the eastern and southern parts, and the first females in the northern parts. Parmenides is of opinion perfectly contrariant. He affirms that men first sprouted out of the northern earth, for their bodies are more dense; women out of the southern, for theirs are more rare and fine. Hippo, that the more compacted and strong sperm, and the more fluid and weak, discriminate the s.e.xes. Anaxagoras and Parmenides, that the seed of the man is naturally cast from his right side into the right side of the womb, or from the left side of the man into the left side of the womb; there is an alteration in this course of nature when females are generated.
Cleophanes, whom Aristotle makes mention of, a.s.signs the generation of men to the right t.e.s.t.i.c.l.e, of women to the left. Leucippus gives the reason of it to the alteration or diversity of parts, according to which the man hath a yard, the female the matrix; as to any other reason he is silent. Democritus, that the parts common to both s.e.xes are engendered indifferently; but the peculiar parts by the one that is more powerful.
Hippo, that if the spermatic faculty be more effectual, the male, if the nutritive aliment, the female is generated.
CHAPTER VIII. BY WHAT MEANS IT IS THAT MONSTROUS BIRTHS ARE EFFECTED.
Empedocles believes that monsters receive their origination from the abundance or defect of seed, or from its division into parts which are superabundant, or from some disturbance in the motion, or else that there is an error by a lapse into an unsuitable receptacle; and thus he presumes he hath given all the causes of monstrous conceptions. Strato, that it comes through addition, subtraction, or transposition of the seed, or the distension or inflation of the matrix. And some physicians say that the matrix suffers distortion, being distended with wind.
CHAPTER IX. HOW IT COMES TO Pa.s.s THAT A WOMAN"S TOO FREQUENT CONVERSATION WITH A MAN HINDERS CONCEPTION.
Diocles the physician says that either no genital sperm is projected, or, if there be, it is in a less quant.i.ty than nature requires, or there is no prolific faculty in it; or there is a deficiency of a due proportion of heat, cold, moisture, and dryness; or there is a resolution of the generative parts. The Stoics attribute sterility to the obliquity of the yard, by which means it is not able to e.j.a.c.u.l.a.t.e in a due manner, or to the unproportionable magnitude of the parts, the matrix being so contracted as not to have a capacity to receive.
Erasistratus a.s.signs it to the womb"s being more callous or more carneous, thinner or smaller, than nature does require.
CHAPTER X. WHENCE IT IS THAT ONE BIRTH GIVES TWO OR THREE CHILDREN.
Empedocles affirms, that the superabundance of sperm and the division of it causes the bringing forth of two or three infants. Asclepiades, that it is performed from the excellent quality of the sperm, after the manner that from the root of one barleycorn two or three stalks do grow; sperm that is of this quality is the most prolific. Erasistratus, that superfetation may happen to women as to irrational creatures; for, if the womb be well purged and very clean, then there can be divers births.
The Stoics, that it ariseth from the various receptacles that are in the womb: when the seed illapses into the first and second of them at once, then there are conceptions upon conception; and so two or three infants are born.
CHAPTER XI. WHENCE IT IS THAT CHILDREN REPRESENT THEIR PARENTS AND PROGENITORS.
Empedocles says, that the similitude of children to their parents proceeds from the vigorous prevalency of the generating sperm; the dissimilitude from the evaporation of the natural heat it contains.
Parmenides, that when the sperm falls on the right side of the womb, then the infant gives the resemblance of the father; if from the left, it is stamped with the similitude of the mother. The Stoics, that the whole body and soul give the sperm; and hence arise the likenesses in the characters and faces of the children, as a painter in his copy imitates the colors in a picture before him. Women have a concurrent emission of seed; if the feminine seed have the predominancy, the child resembles the mother; if the masculine, the father.