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which he calls Corinthian bugs, aby obuxin ix. thing are, there, too, the thing itself must of nie. Taxsa, drink up the soul, yet it ought to be taken cessity be. But this reason seems to be weak: fog after che common opinion of the Oriental nations, otherwise we must grant a mind and understand. who placed the seat of the foul in the blood. ing in beasts likewife; for even in their breasts Thus far Faber ; upon which Creech says, with the passions of fear and of joy exult, and discover good reason, thac that critic might have spared themselves no less than in ours. his labour, if he had reflected, that Lucretius says Ver. 140. Here Lucretius seems to advance all this by way of scoff and derision.
contradictions : For, 1. If the mind and soul are Ver. 144. Lucretius uses the words mind and joined together, and the mind only be seated in soul indifferently one for the other; and, indeed, ihe heart, and no where else, how can the soul, why should he not, fince both of them compose that part of the mind, wander through the whole but one nature? But he places the mind, in which body? Jl. If the foul obeys the commands of the the reason resides, and is the chief and noblest mind, she either obeys always, or sometimes repart of that nature, in the heart, where all the fifts. If the obeys always, she understands of herpasli uns have their seat likewise, and show them- felf, as well as the mind, since she is so fubfervient 1cives , το δε λογικών και θώρακί, ως δήλον έκ τι των to the will of her master : but to what serves this focus, uzà rãs xapàs' says Diogenes Laertius. And obedience? That she may partake with the mind, Epicurus b mieli taught, tà talon od rás aioIhress not in little, but in violent emotions, as if the is reis Titévbu, témois aves. Plutarch. de Plac. Phi.mind were conscious to herself alone of Night disluloph lib 4. cap 4 But the soul, the inferior part turbances, and imparted nothing of them to the of this nature, and in which the locomotive fa- i soul. culty is chiefly placed, is diffused through che Ver. 152. Even some of our English poets seem whole body, and moved as the mind direcs : yet, to have been obliged to Lucretius for this descripthough it obeys the mind, it partakes not of all its tion of a person falling into a trance: and Dryden passions, but of those alone that are violent. Hence
among the rest. the mind is often oppressed with grief and sadness,
A fickly qualm his heart assail'd, when the soul is in perfect tranquillity. But if His ears rung inward, and his senses fail'd. the whole soul be affected with any mighty grief,
Pal. Arr. the animal falls into a lwoon, nor is even life ittelf out of danger. Whence it is certain, that the His fight grows dim, and ev'ry object dances, mind is joined to the soul, because it moves it;
And swims before him in the maze of death. and byʻmeans of that impulse, the soul tuo moves
All for Lover the body. This is contained in twenty-seven ver And Otway in like manner : fes, and with this agrees what the same Plutarch Says in the place above cited: Anuóxgilos, 'ETIXX
A sudden trembling seiz'd on all his limbs, Pς, διμερή την ψάχην, το μενλογικόν έχεσαν εν τω θό
His eyes distorted grew, his visage pale, faxi ratrèmouérou, zò di ärøyer kul on rho cúzsgaon His speech forsook him, life itself seem'd fled. τα σώματος διεσταρμένον.
Orpb. . im Ver. 136, 137. The words in Lucretius are, Ver. 161. In these fix verses, he proves by the Sed Capuc effe quasi, & dominari in corpore toto
same argument, that the miod and foul are of a Confi:um, quod nos Animum Mecemque voca
corporeal nature : for the mind must of necessity touch the soul, because it moves ic; and since the
foul drives on the body, that too must be done by To which purpose I have seen an excellent expres-couch. Sion of Tertullian, where he calls the mind, Sug. Tangere enim & tangi, nisi corpus nulla potest res. gertura animæ,” which I know not how to ren. der otherwise than the prompter of the soul. The Nothing but body can be couch'd, or couch. whole passage, as I find it cited, runs thus : P:0. Epicurus himself has comprehended this and the inde & Animum, five Mens est, NOTE apud Græ. following argument in these words : o asportes CO», πon aliud quid intelligimus, quam suggeftum | ασώμαλον αναι την ψυχήν μαλαιάζεσιν εδέν γαρ άν έδύaninæ, ingenitum & infinitum, & nativitus pro- vrlo to věle zázev es in torzúin å vêr des syme paris prium, quo agit, quo fapit, &c.
αμφοτερα ταύθα διαλαμβάνει περί την ψυχης τα συμ: Ver. 137. Not Epicurus and Lucretius only respectà. In this argument, our translator has feared the mind in the heart; for Epedocles, omitred one instance of the effe As that the mind Parmenides, and Democritus placed it there like works upon the body, which Lucretias has ex. wle. Yet Aristotle, Plato, Phythagoras, and Hip. pressed by these words, "corripere ex fomno corpocratus taught, that the rational part of the miod pus,” that it awakes the body from deep. is leaved in the brain ; and the irascible part of Ver. 167. These twelve verses contain another it in 'he heart. But of this fee at large, Lactantius, argument to prove the materiality of the fowl. de Ufficio Dei. c. 16
The mind suffers with the body; a wound hures Ver. 138 to these two verses, he argues, that the one, and the other languishes. And whether the cat of the mind is in the heart, because the the weapon, or the wounded body excite these paftons of juy and fear exult, and show themselves motions, and perturbations in the mind, it is the there : for fear and joy are the chief passions of aine thing: for either of them evinces the mind the mind. Therefore, where the effects of any to be of a corporeal nature.
Creech had totally omitted this passage of his believe, approve of this emendation; nor will others author, as he likewise has several others; and perhaps dislike it. Thus far Faber. But Creech is these eleven verses are not his; nor indeed do I of another opinion. I, says he, who, both by nature know whuse they are : they were sent to me, and and through crosses and affli&ions, am more than I was the rather willing to insert chem, that this a little disposed to sadness and melancholy, neveredicion might be complete, and want nothing that theless disapprove this corre&ion. The poet de. is contained in the original. I think I have in this scribes the perturbations of the mind in a woundnote given the ferife of Lucretius, and from thence ed body. It drops as soon as it receives the blow; the reader may judge how righily these lines ex- while it lies on the ground it feels other emotions, press is. Meanwhile, he may, if he like them and sometimes it is seized with a desire or will, better, instead of the two firti of these verses, take but that not fully bent and determined to rise up the two following:
from the ground. The wounded perceive all this
; Besides the mind and body bear a part,
and why may not Lucretius describe what they
experience? I therefore interpret, “ Mentis in By mutual bands compellid to mutual smart.
terra," Of the mind grovelling on the ground, toLucretius is not in this place proving the soul to
gether with the wounded body. Thus Creech; be mortal, but only a fellow-sufferer with the bo- but the perfon, who translated this passage, seems dy, and consequently material; nor will he by to be rather of Faber's opinion, any means allow it to be a spirit.
Ver. 178. If we may give credit to Lucretive, Ver. 169. This passage, in the original, runs
he has fufficiently evinced the mind to be of a corporeal nature ; and in these twenty-fix verses, he
reaches, of what sort of body this mind conbas. Si minus offendit vitam vis horrida Teli,
The atoms, says be, that compose the mind, are Ollibus ac nervis disclufis, intus adacti;
very small, fmooth, and round. For the mind is Attamen infequitur languor, terraque petitus most easy to be moved; and whatever is so, mult Suavis, & in terra mentis qui gignitur ætus,
be composed of particles, which, by reason of Interdumque quafi exsurgendi incerta voluntas.
their texture, as well as of their size and figure, These five verses Lambinus suspeds to be suppo
are most subject to motion. For let us but confi. sititious, and deems them unworthy of Lucretius.
der other things, water, for example, is very sub. And the judicious Gafsendus, whose opinion is ject to move, because its parts are small and vole. justly held to be of more weight than that of a
ble : but honey moves with more difficulty, be. thousand such as Gisaneus and Pareus, who admit cause its parts are more intricate, and more cloke
. of these verses, approves of his fufpicion. But Fa- ly joined together. Again ; a heap of the seeds of ber er deavourso illusrate and correct them. foppies, or of grass, is scattered by a gentle wind;
but a heap of darts or of Nonesresists a much Atrong. In terra mentis qui gignitur ællus,
er blatt: the stones and darts are heavy and rough He changes into
bodies, but the seeds are round, smooth, and inuall; Interdum moriendi gignitur æftus;
ψυγή συγκειται έξωόμων λειομάδων, σε τραγ[ελογατων, και
Gallendus inferes this particle) wsadã Toà demastere then he adds : They, who through any aminionowy ő aupés. Epicurus in Laertius, lib. x. But no of mind, have, at any time, fallen into swoons, | only Epicurus and Lucretius held that the mind in know very well what this means : for then, we, mot easy to be moved; and that it moves of i:faultering, seek the ground (“ fuccidui terrain pe. self; for Plato taught the same thing. And fotos rimus,"') not without some sense of ease and plca. did the Pythagoreans, who defined the mind, sure. Sometimes, too, we desire to die, and some.
" Numerus feipfum movens," a self-moving numtimes the wavering will fuctuates between an un
ber. But Aristotle, 1. de anim. denies that the certain and doubtful resolution, whether to live or
soul is moved in the least; and affirms it to be the die. Virgil describes fomething like this in the motionleis cause of the motion of the body. Dui dying Dido, after she had stabbed herself. The he was more in the right, who said, verses are admirable.
Τι ψυχή: το κινέμενον. . Illa graves oculos conata atrollere, rurfus
T: Puces ; Tò và xác 109. Deficit : infixum stridet sub pectore vulnus.
Nician. apud Giofis Ter sese accolens, cubitoque inixa, levavit; Ter revoluta toro eft : oculifq. errantibus, alto
Of these different opinions of the Platonilts and Quæsivit cælo luccm, ingemuitq. repertâ.
Peripatetics, you may see at large, Macrob. in Æn. 4. v. 688
Somn, Scip. lib. ii. c. 14.
Ver. 183. Hence, perhaps Cowley, David. iii. Thrice Dido try'd to raise her drooping head, describing the swiftness of Alabel, says, And faloting thrice, fell grov'lling on the bed. Thrice op'd her heavy eyes, and fought the light,
Scarce could the nimble motions of his miod And having found it, ficken'd at the fight. Outgo his feet; so Itrangely would he run,
That time itself perceiv'd not whai was done. Morcover, the" zestus moriendi,” means a full pur Ver. 204. The poet has taught, that the mind pose, a certain resolution, &c. to die. They who consists of small, smooth, and round atoms, beby nature or afflictions are inclined to be sad, will, I caule it is very subject to motion. He, now, it
these twenty verses, teaches, that the nature of less something, from which proceeds its faculty of the mind and soul is subtle, of very flight contex sense and perception ture, and compaded of minute bodies. For when Ver. 237. Here our interpreter has committed an animal dies, the whole foul flies away; and a like fault with that we observed above, ver. yet if you measure the dead body, you will find What he here calls vapour, he should have the bulk of the limbs to be as large as when the called heat or fire. Lucrecius always uses the animal was alive : if you weigh it, you will find words ventus or vapour, wind or vapour indiscriit as heavy. Therefore, what flies out of it, is minately, buc never either of them to express the something that is extremely subtle and minute. heat or the air of which the soul is composed. For, take away any solid or large part, the size His words in this place are, will be different, and different the weight. In a word, as we conclude that the spirits of wine, Inde Calor motus, et venti cæca poteftas
Prima cietur enim parvis perfecta Figuris, the fragrancy of odorous bodies, and the taste of Accipit; inde Acr. inde omnia mobilitantur. avoury, conill of subtle and minute particles ; because, when the wine is become flat and vapid, Ver. 250. Here the poet tells us, that he is when the odorous body Has lost its fragrancy, and going to undertake a difficult task, and that the he savoury is grown talteless and insipid; yet Latin tongue does not fupply him with proper he bodies themselves retain the same weight, and significant words to express his subject, and to ad the same bulk they had before; so, for the keep up to the dignity of it. He proceeds, how. ume reason, we ought to conclude the like of the ever, and in these twenty fix verses, teaches, that vala!so
. Epicurus, in the tenth bouk of Laer chese four things, heat, vapour or wind, air, and 18, 1ays, ψυχή σώμα έξι λεπτομερές, παρ' όλον το the fourtia fomething without a name, are entireεπεισμα ταρισπαρμένον. .
The foul is a body con ly blended with one another; insomuch, that they ating of very tenuious parts, and diffused through compose one most subtle fu stance, which being he whole bulk of the animal.
diffused though the whole body of the animal, Ver. 224. In these five verses, he asserts, that is contained by, and within the body, and is the e fubile atoms, of which he has composed the cause of its preservation; yet they are not all ind, are of different kinds: for he had observed, reared in the same place. That part of the body, at a vapour exhales from dying animals, and which is properly called the mind, being placed a warm too, together with intermixed air; deepest and most inwardly, or in the inmoft rcitbout which there is generally no heat.
celies of the whole body, is, as it were, the ping person expires, or breathes out his soul : foundation of the whole foul; but the wind, the lerefore, that foul conlilts of vapour, air, and heat, and the air, are ro mingled with one anoat Yoxhowuc içà astiruespis Techov iz poso ther, that they compose one subliance, according Ταρισταρμένιν, προσεμφαρίσαιον δε πνεύματι θερμά to the different nature of animals. Thus heat, και κρίσιν έχοντι, και στη μεν τετω προσεμφερές, αη favour, and odour, are mixed cogether in every TýTHsays Epicurus, in Laert lib. x.
animal, yet constitute but one body atarch, Aiverfus Choren, the Epicureans are Thus we have the composition of the Epicu. α, την τι ψυχήν εσίαν συμσήγνοντες εκ τίνος θερμά, rean foul; but how contemptibly the ancients erarwarixš, xai aspooss.
red in explaining the nature of the mind and soul, This soul, that consists of vipour, is fufficiently maniselt even from their different I, acd heat, is manifefly imperfect; it has not opinions concerning it. Cicero, lib, i. Tufcul, t the faculty of perceprion or thinking; there exit. reckous up no less than thirteen, which te fome fourth thing, whateve it be, must be are as foll ws. 1. Some held the mind to be the ded to the other three. This fourth thing con heart itself. II. Others, not the heart, but that hs of the very smallett, smoothest, and mort sub it is seated in the heart. III. Others thought fis atoms; because it is the first thing that moves, to make it a part of the brain. IV. Others d by its motion ftirs up the vapour, the heat would not have it a part of the brain, but held d the air; and according to its different mo that it is seated in the brain. V. Empedocles Es, all the parts of the body feel either pleasure believed the foul to be a fuffution of blood in the "pain. Ifebis motion be more violcoe than the heart. VI. Others held it to be a breath, or Iture of the niind can kuier, if it penetrate, even ntle wind. VII. Zino taught that it is a fire.
the bones and narrow, the foul is diffipated, VIII. Aristoxenus, a harmony. IX. Pythagoras bed death follows. If the mocion he lefs vehement, and Xenocrates, a number. X. Plato taught, ad ilop at the surface of the body, then the soul that it confits of three parts: 1. Realin in the mains whole and entire; and a sepse arises ei
head: 2. Anger in the htart: 3. Cupicity in der of pleasure or of pain. This the poec has com the lower part of the diaphragma. XI. Dicæ. Filed in ewenty-one verses, Plutarch 4. de Plac. archus held, that it was nothing at all, but a more "hilol . c. 3. says, that Epicurus did not make the
XII. Aristotle believed it an iyo mature of the foul simul buc held it to be xpõuena! 17.02e1ces perpetual and never-cealing motion. και τιτάρων, έκ ποια πυράδες, εκ του αεράδες, εκ τοια
XIII. Deniocritus and Epicurus, a céntexture of Shukraina, ix suscúpi zivos drazavuusixê, ó ñ tenuicus atonis. And others had still other opi**** aistrinóv, loncihi comported of four iets nions concer: ing it. See book i. ver. 141. law things riz. of lomething fiery, of something Ver. 254. In these four verses, he gives the reaBir y, of something windy, and of a fourth name sou wby the manner in wbich these four natures
combine to make up one foul, cannot be perceiv., vain-glorious boast of Epicurus, con ate; Sisi ed: viz. because the atoms, of which these four í úvégászors' and idly gàę loizs Imrü ção sex partes i, different natures confift, are lo subje& to motion, i úlaváros azalos. that by reason of their continual and ceaseless agi Ver. 309. In these twelve verses, he joins this tation, they are confounded with one another; fo Soul, which is formed of heat, vapour, air, and that their separate and peculiar powers cannot be the fourth something that wants a name, to the diftinguished either in time or place.
body, and blends them in such a manner, tha: Ver. 262 He means the fourth nameless thing, neither the body can remain whole and safe with. which Lucretius himself calls in this place, out the soul, nor che sona entire without the body, nimæ Anima," the foul of the soul, because it The Epicureans held, that the soul is contained a gives motion and sense to each and every of the the body, [Epicurus, in Laertius, uses the word members of the body; and for that it excels the sizaburims, to hide, and in Empiricus, biexpérssia other three patures, wind, heat, and air, in sub. to keep safe) and that the body is mutually hec tlery, and in quickness of motion.
by the soul, that it may not precipicately rufb:o Ver. 270. In these fix'verses, he gives the rea diffolution. For they believed an animal to be, son why those three natures, vapour or wind, air, as it were a web in the loom, that the body is a and heat, ought to be subject to the fourth nature the chain, and the soul the woof; so that the inthat has no name; left, says he, either the air, the tertexture of each with the other, composes heat, or the wind, should prevail separately; and whole work; but if either of them be dissolved by that means prejudice, nay, entirely destroy the the other, and therefore both together mul be senses: therefore, that fourth nature ought to go- diffolved likewise. For example, take a lompe vern, that it may impart out of itself to the other frankincense, and separate the odour from it, and three, the motions that are called fengiferous, i. c. neither the frankincense nor the odour will re: that confer sense.
main entire; and we ought to believe the last Ver. 276. In these fifteen verses, the poet proves, of the foul and body. that even the minds of irrational animals are com This was the opinion of the Epicureans; : posed of vapour or wind, heat and air. Grant this, doctrine no less impious than false; for though says he, and then it is easy to give a reason for all the soul be the keeper and safeguard of the body, their different tempers. For why, for example, is yee the body is not likewise the keeper ard (alse a lion prone to anger and rage, but because the guard of the soul; nor are they interchangeasy heat prevails in his mind? W ce proceeds the the cause of each other's preservation. The iced timidity of deer, but from the vapours that pre gives to the body vital motion, fense, and lik dominate in their souls? The ox owes his quiet nor is even the understanding itself bound to ness of temper, and evenness of mind, being nei body by any corporeal organ. The form, indeck ther much inclined to fear or anger, to the calm contains the body, but is not contained. Then and peaceful air. For the eyes of an enraged ani fore his affertion i false, that the foul is cotas mal glow with heat; nay, we not only see the by the body, and that it cannot act without sparkles themselves flashing out; the deer tremble organs of the body. But the Epicurcans were and quake for fear, and the drudging ox is grave opinion, that the soul is contained in the body and quiet. And here, if Gassendus will not take almost in the same manner as water is in a rela it amiss, I will insert the following passage out of which keeps it in, because it is a thicker f Stobæus: sò kliny zvijua xívnou. oot aię ngipier, co ftance; thus they will have the soul to corsi di di Osquów to Peiropim Peguórnta si capeles, so did very tenuious atoms, but the body of much thakal Royce vopúsıxov thy is xpiv introē apolnoivo Tbe wind principles. This is almost what Lucretium the cause of motion, che air of rest, the heat of i he self says by and by, ver. 424. warmth that is seen in the body; and, lastly, the For fince the limbs, that vessel of the foul, nameless thing of the sense that is within us.
Could not contain its parts, &c Ver. 291. In these eighteen verses, he teaches, that one of these three things predominates in Ver. 311. He means the soul and body wei man likewise, for some are prone to anger, others compose the nature he speaks of two verlas to itar, while others are mild, sedace, and easy. | fore. And the innumerable variety of tempers proceeds Ver. 315. That is, the foul, the mind, and from the variety of the mixtures that may be body; the whole animal, the whole man. made of these three things, by reason of the dif Ver. 316. That is to fay, that the ators ferent degrees of each ingredient. Yet philosophy which the soul confifts, cannot exifi apart, and may greatly mend a vicious nature, though duelo parated from those that compose the body ; 67 much, but that some footsteps, shs narias, rf ionate
on the contrary. malice will still remain; which, nevertheless, will Ver. 321. He again demonftrates in thesetode: not hinder any man from living with less content verses, this adunarion of the foul and body. T and pleasure; though we fee, that they who have body, says he, is neither generated, nor gier had the greatest advantages of learning and edu without the foul: and when the soul cakes cation, cannot entirely subdue their natural pal. fight, when its particles are wiihdrawn, the fions, nor put a full stop to their career.
chain is unlinked, the members putrily, and a Ver. 308. Thus the poet extols the power and length the body perilhes. Meanwhile, wha: be. eficacy of his philolophy, imitating therein the comes of the soul? It is dispersed into empty
there are, as it were, ways and pasages bored fourteen verses, brings two arguments to evince them, and even when many of them were entire. violence and pain from bright and glittering obdoors as you call then, the soul ought then to per- thrown on a heap of unflacked lime, live for se. crive externalobje As much better, because the prof. veral hours, talk to the fanders by, and answer Ver. 355. Lucretius has before asserted, that
and vanishes away. Since, therefore, neither of the soul is extremely small in bulk, and that its them are safe and whole, without the other, we ! whole fubftance, if it were assembled apart into must believe that their substances are molt closely one, might be contained in a very little space ; combined and united together.
and he now, in these twenty-eight verses, declares Ver. 333. Hitherto the poet has afferted, that the same niore at large, in opposition to Demoneither the body can act or perceive apart from critus, who held, that as many parts as there are the foul; nor the soul when separated from the of the body, so many parts too of the soul are budy. But that sense is produced in all the mem contained in them, that is to say, in cach one ; bers, by the common motion of both of them, act. and consequently, that the soul has as many parts ing coajoindly. He now, in these eighe verses, op as the body. But were this crue, we should feel noles those philosophers, who affirm that the foul every thing that touched any part of the body. inly is capable of chat motion which we call For when any particle of the body, and the part ense; and appeals to experience againīt their opic of the soul that is joined co it, come to be movLion; for, ker i be granted, that the body feels, ed, why should not fense arise from that mowe could no: be more confcious of that fenie than tion? But there are many things, as he proves we new are; therefore, it must be granted, that by several examples, which we do not perceive the bous does feel. But fume may object, if the whin they touch us; they therefore are mistaken, July have fonfe, how come it not to retain that who join a part of the soul to every part of the 3ower and faculty of perception, when the soul is body. ponc cut of it? Because that power and faculty Ver. 356. Democritus a philofopher, born at clocy not to the body alone, but to the body Abdera iij Chrace, about five hundred years becoj ined and united to the soul. Epicurus, in fore Jesus Christ. He learned astronomy of the he ioth book of Laertius, afferts the same doc- | Challeans, and geometry of the Persians; at rine in these words : s režin (Anima) erípet är length he went to Athens, and gave all he had 20ny (fentiendi facultatem) e kan vão dots to the republic, reserving to himself only a little φρούσμαγος έσιάζελο σώτο δε λοιπόν άθροισμα σα. garden, where he might freely meditate on the ασκεύασαν εκείνη τον αμαν ταη ην, μη ληφε τε αυτή
works of nature. This is that philosopher, who εικτη συμτώματος σας εκείνης διο απαλλαγέσης της is said to have laughed at the vicissitudes of fuchs in ixes tòx 216Drony, ó yàę uvrò lv tavlü ixix fortune, and at the vain ansieties and follies of εξε την δύναμιν, αλλ' εγέρω άμα συγfέγουμένω αυτό men; from whence he was firmamed Gelasinas. εύτην αφύσις παρσκευαζει.
See more of him below, ver. 1944, and Book iv. Ver 341. Now because there were some who
ver. 335: held that the whole compound body, that is to Ver. 379. Lucretius, ver. 134, of this book, has ay, an animal ought not to be said to have sense, seated the mind, in which the reafon and the fai to perceive, but that the soul by itself and culty of sense refide, in the heart; but he has diflone performs that office, without the alliance fufcd the soul, in which the locomotive faculty is
caopera'ion of the organs, which they pretend placed through the whole body. Now, in these re but in the nature of doors, that being thrown nineteen verses, he makes that mind the chief in. pen, the soul that is seated within, fees all excer strument in the preservation of life. And whacal objects : among whom was Lipicharinus, whose ever others think, this is not absurd nor diffonant aying id; ögz, são ixses, the mind fecs, the mind to the Epicurean philosophy. The mind, ver. 270, Sears, is very well known; and Cicero too is of which for the most part consists of that fourth Be fame opinion, Tuscul. i. where he says : “ Nos dameiels something of Epicurus, which alone beMin de nunc quideni cernimus ea, quæ videmus. stows the faculty of sense, is joined to the animal Neque enim ullus fenfus eft in corpore, fed, ut in such a manner, that it is the foundation of the top folum phyfici docent, verum etiam medici, whole frame, toil and all together. But with. qui ila aperra et patefacủa viderunt, viæ quali draw the foundation, and all the superstructure furt ad oculus, ad aures, ad natures, à lede anini must of necelli'y tumble down. The mind and perforata.” For we do not even now perceive the soul, continues he, nay properly be compared thole things which we lee. Neither is there any fenfe in the body; but as not only the natural ph of the orb: wound the ball, and blindness ineviof phers teach, but the physicians too, who have cably follows : wound any other part of the eye, planly seen them open and displayed abroad, the power of light will neverthelels remain.
Ver. 389. The gladiators at Rome, when al. through to the eyes, to the ears, and nourils, from most all their linib, were wounded and hacked to the fear of the foul. Lucretius, therefore, in these such a degree, that they had no manner of use of be, were merely doors, how come they to feel any
condition. And Nardius relates, that at this day,
at Cairo in Egypt, the robbers on the high way, ! Besides, pluck oue chose eyes, those mere
who are cut atunder near the naval, and then would then be more free and uninterrupted. them questions.
Ver. 390. The crystalline part of the eye,