First, then, the mind, in which the reason lies,
Is part of man, as hands, and feet, and eyes,
Are parts of animals; though some have taught,
And those philosophers, that sense, and thought
Do no particular seat, and part control,
But are a vital habit of the whole;
In Greek call'd harmony, and that from thence
Flows all our reason, life, and thought, and sense;
But often when these visible limbs do smart,
Brisk joy's still created in some unseen part,
And so o'th' contrary, when minds opprest
Sink under cares, their bodies are at rest.
So, often, whilst the hand or foot complains,
The head is vigorous, and free from pains.
Beside, when charms of sleep have clos'd our eyes,
Languid and void of sense the body lies;
Yet even then, some part of mind appears
Disturb'd with hope, with joy, and empty fears.
Next, then, I must affirm the soul and mind[1]
Make up one single Nature closely join'd,
But the inferior part, the soul, confin'd
To all the limbs, obeys the ruling mind,
And moves as that directs; for only that
Can of itself rejoice, or fear or hate;
Passion and thought belong to that alone,
For soul and limbs are capable of none.
But, to enlarge the instance more, this proves
The mind material too, because it moves,
And shakes the limbs, makes them look pale and wan;
In short, directs and governs the whole man;
All which is done by touch, and whatever touch
Are bodies, then the mind and soul are such.
Nor can the soul and body, separate,
Perceive, or think in their divided state;
For the first stroke is by the nerves convey'd,
And sense, from the joint motions of both, made.
Besides, the body is not born alone,
Nor grows, nor lives, when mind and soul are gone.
- ↑ Soul, the principle of Life, and Mind, of Sense.
