perception. But let the Anatomists conclude what they will, I think I shall little less then demonstrate that the Brains have no sense. For the same thing in us that has Sense has likewise Animadversion; and that which has Animadversion in us, has also a Faculty of free and arbitrarious Phansy and of Reason.
5. Let us now consider the nature of the Brain, and see how competible those Operations and Powers are to such a Subject. Verily if we take a right view of this laxe pithe or marrow in man's head, neither our Sense nor Understanding can discover any thing more in this Substance that can pretend to such noble Operations as free Imagination and the sagacious collections of Reason, then we can discern in a Cake of Sewet or a Bowl of Curds. For this loose Pulp that is thus wrapt up within our Cranium is but a spongy and porous Body, and pervious not only to the Animal Spirits, but also to more grosse juice and Liquor; else it could not well be nourished, at least it could not be so soft and moistened by Drunkenness and excess, as to make the Understanding inept and sottish in its Operations.
Wherefore I now demand, in this soft substance which we call the Brain, whose softness implies that it is in some measure liquid, and liquidity implies a severall Motion of loosned parts, in what part or parcel thereof does Phansy, Reason and Animadversion lye? In this laxe consistence that lies like a Net all on heaps in the water, I demand in what knot, loop or interval thereof does this Faculty of free Phansy and active Reason reside? I believe you will be asham'd to assign me any one in particular.
And if you will say in all together, you must say that the whole Brain is figured into this or that representation, which would cancell Memory, and take away all capacity of there being any distinct Notes and places for the several Species of things there represented.
But if you will say there is in every Part of the Brain this power of Animadversion and Phansy, you are to remember that the Brain is in some measure a liquid Body, and we must enquire how these loose parts understand one anothers several Animadversions and Notions: And if they could (which is yet very inconceivable) yet if they could from hence doe any thing toward the Immission and Direction of the Animal Spirits into this or that part of the body, we must consider that they must doe it (upon the knowing one anothers minds,) as it were by a joynt contention of strength; as when many men at once, the word being given, lift or tug together for the moving of some so massie a body that the single strength of one could not deal with. But this is to make the several particles of the Brain so many individual persons; a fitter object for Laughter then the least measure of Belief.
6. Besides, how come these many Animadversions to seem but one to us, our Mind being these, as is supposed? Or rather why, if the figuration of one part of the Brain be communicated to all the rest, does not the same Object seem situated both behinde us and before us, above and beneath, on the right hand and on the left, and every way as the Impress of the Object is reflected against all the parts of the Brains? But there ap-pearing
