Determinate actions of each Muscle that I find instrumentall adjutant or any way concurring to the expedition of any remarkable gesture of the Head or Face So ordering the matter that occasionally most if not all the mysteries of voluntary motion shall be brought in at least in such a manner as shall be more than sufficient to lay a firme foundation to our virgin Philosophie of Gesture and to serve my turne for the present occasion And because none that hitherto have treated of the moving of the Muscles have driven after this Scope of their significations I shall name the Authors by whose light I walke and upon whose Bowle I clap the Bias of the Affections neither my Margin nor the nature of an Essay admitting any more criticall formalities of quotation I am not ignorant that such daring attempts and undertakings are very obnoxious to envy and apt to fall under the Censure of Arrogancy and ostentation imputations I have no reason to feare since I arrogate not to my selfe by the conduct of my owne light to have found any new or great thing to add to the Doctrine of Muscular motion to which to speak the truth I thinke there cannot much be added neither am I so conceited of these animaâ—versions as to hope they should be admitted into the Schoole of Anatomy straightwise be made Canonical for to sit a Novelty of this nature for such an admission would require a whole College or rather a nationall Synod of Anatomists to consult about it my single Phantsie being not therfore par negotio I have adventurd far with little strength and lesse encouragement to recommend the Designe to men of stronger Braines and publique Spirits I thinke I may with modesty suppose that I have sprung a new veine and say that I was enforced to dig my way through and out of much Oare and Drosse to refine what was fit for my purpose before I could come to ransack this Secret and undiscover'd treasury of the Muscles or to cast the old meâ—â—â—l of their matter into a new â—ld to make it more ilâ—â—â—trious by conjoyning it with 〈◊〉 inward motions of the mind â—â—ich set a representative shape 〈◊〉 glosse upon the outward â—â—tions of those parts which â—e moved by the Muscles If â—â—ey are contented to allow me 〈◊〉 have bin the first that by 〈◊〉 endeavoured to linke the â—uscles and the Affections toâ—â—ther in a new Pathomyogamia 〈◊〉 at lest to have published the 〈◊〉 betweene Myologus and â—â—thology that any Physioâ—â—gicall Handfaster that can 〈◊〉 them stronger together might â—e it if he pleas'd I aske no â—ore as for the rest Veniam 〈◊〉 laude peto And if the â—â—orbutick wits of this Age â—ho preferre an idle Head before â—n active should bee loath to afford me that I can easily comfâ—â—â— my selfe with that of Cremutiuâ— Tacitus Suum Cuique posterit rependit nec deerunt si Damnâ—â—tio ingruit qui mei meminâ—â—rint PATHOMYOTOMIA OR A Dissection of the Muscles of the Affections Sect. I. Of the Honour and Dignitie of Animal Motion MOtion saith the Stagerite is Perfectio perfectibilis the perfection of that which is perfectible 'T is ultima perfectio Creaturae Saith the â—ergamite The highest perfection of 〈◊〉 Creature for a living creature is a â—â—ving Creature by moving and most â—â—mmodious to him is motion as that â—hich is also out of his substance beâ—ause so soon as he is Animal he is able to â—ove of himself and where there is Sense there is also Motion for the Sensitive â—lant that hath onely the sense of Tact â—ath likewise some motion to wit of Diâ—tation constriction therfore Aristotle speaking of Mola or a false Conception But because it is not a living Creature it moves not Hence when the Great Parent of Nature had come to Animal motion and its instruments He ceased from his work having nothing more honorable as having accomplished the last end in the fabrick of the Body which most Noble and necessarie and no way to be despised motion especially its chiefest and neerest instruments the Muscles are in us so far and wide renowned thaâ— if we could conceive in our mind all thâ— organs of motion to be taken out wâ— would leave few parts to remain anâ— you would not acknowledge Man to be a living Creature and that not only in regard he is depraved in his structure but because he hath sustained â— greater loss in being deprived of his motion For were the abilities that proceed from motion and its instruments seâ—parated from the Body without doubâ— man would almost cease to be man anâ— would degenerate into a Plant or Stock whereupon you could no more observâ— those motions of the Muscles which arâ— necessary to life for he could neitheâ— follow that which is wholsome nor avoid what is noysome He would be left destitute of the grace of elocution and his mind would be enforced to dwel in perpetual silence as in a wooden extasie or congelation nay his Soul which is onely known by Action being otherwise very obscure would utterly lose the benefit of explaning it self by the innumerable almost motions of the Affections passions which outwardly appear by the operation of the Muscles That as for Rhetorique Demosthenes ascrib'd all to Action So Physicians in Nature give the preheminence to Animal motion which is performed by the action of the Muscles Because all the parts rejoyce in Motion whereas they languish in Rest and as we know all by Sense so we do all by Motion Sect. II. That a Muscle is the proper and adequate Agent of the voluntary pathetical motions of the mind outwardly expressed in the Body THe neerest and immediate Instrument to the Motive Faculty for the exercise of motion as that which can only receive the influence thereof is a Muscle from whence moving proceeds as from a Motor whence among Physicians it is reciprocal and Convertible to move and to have Muscles for no part without the endeavour of a Muscle although it be illustrated with the presâ—nce of a Nerve is stirred up to any voluntary motion neither shall you find any member of the Body that is moveable which hath not some Muscle set over it as President of its significations all the outward expressions we have or can make are perform'd by motion and therefore signifie the affections of the mind which are motions the moving of the instruments and parts answering in a kind of semblance and representative proportion to the motions of the mind And there is no Muscle to be found in the Body but it can expedite such voluntary motion Since all voluntary actions of the Soul are perform'd by motion and all motion necessarily implyeth the use of Muscles Galen sometimes calls these motions Animal to distinguish them from the Natural for we can excite these voluntary motions when we please uâ—e them often or seldome heighten them or abate them and leave them quite off which is the Character Galen gives of
of every particle in our head or face yet all the gestures of the parts which we exercise even when wee know not whether we use them or not are motions of the soule since performed by the worke of the Muscles And I thinke saith Marinellus there is no man when he moves after any manner his whole head distorts his Face Eye-brow lip or nose or winkes with one eye which somtimes we do not being aware of them and so against our knowledge and will yet none are so simple to thinke they are not the actions of the soule and done by voluntary motion and that they proceed not from the soule because knowledge and command doe not so formally precede as in other actions it is wont before appetite for the Phansie may doe its worke and move when we perceive it not and it appeares by Aristotle that motion may be commanded the members although the outward Senses are notably hindred and whatsoever motion is done by the commandement of a Faculty is voluntary it being without all controversy that all motions the soule exerciseth by the Muscles are arbitrary and so to bee called they being voluntary which Reason and the Will command called Animall because common to us with Beasts For all motion that the Rationall or Irrationall Faculty commands the Muscles is animall or arbitrary for since all motion is either naturall or voluntary and that which is done by the Muscles is not naturall it followes then it must be accounted for animal arbitrary or voluntary names which imply all one thing But all motion which is done by the contraction of the Muscles to their heads is commanded the Muscles by the Soul or Appetite al such motion therfore is and ought to be called voluntary or animall for that contraction of the Muscles which without the helpe of any extraneous thing are driven to their Heads move the members into which they are inserted is the operation of an animated body quatenus animated wherefore such motions of the Muscles cannot bee done by any other thing the Soul not cooperating with it For al actions equally proceed from the Soul but receive their Specifique difference from the instruments Wherefore these are both animall and voluntary motions if the name be put for them both but if you would call that onely voluntary which is done with our will and assent and not against our wills you will be compelled to exclude many other motions performed by the Muscles from the number of voluntary motions Galen endeavours to salve this doubt why wee doe these voluntary actions as 't were not wittingly or willingly or as being aware of them not presuming to have found the cause but to speake a little more probably Because saith he wee are not intent with our whole mind upon them as many have done actions which they forget to have done in fits of anger and passion having made but a slight and superficiall impression in their mindes as madmen performe many voluntary actions which yet they remember not when they come to themselves whereas to some actions we adhibit a more indulgent heed when no way disturbed nor distracted with cares we are not drawn away to desist from the motion begun for Care the Contemplation of some thing Custome or some affection of the mind may prove impediments to the knowledge of the Command of the will for if our Cogitation be very intent upon a thing so that it slights other things which had intended it it errs from its proper end which often happens to men when they intend a journey to a certaine place and many times being engaged in other thoughts doe passe it Notwithstanding it is a thing hard enough to believe that any one should command and not know that he doth command and therfore some have dared to affirme that the beginning of a motion depends upon the command of the will but the progresse of a journey to bee done by Custome and Aptitude of parts since many at that time are turmoyl'd with divers cares but it is better to affirme the Cause of such errour to be by reason of the mind detained by some cogitation And with Marinellus wee may wonder as much how such motions are many times done in our sleep which we forget to have done in our sleep the soule then working obscurely for when we awake wee cannot tell whether wee had moved any part of our face or no and so by oblivion are soone induced to say they were done without our will or privity which is the case of your Noctambuli or as Sennerâ—us had rather call them Somnambuli who in their sleepes rise out of their Beds walke and performe many actions and gestures whereof there is mention every where among Physicians which gestures and actions are done unwittingly and when they awake in the morning they remember no such matter animall motion being stirred up in them by force of a stronger imagination which are performed by the benefit of the motions of the Hand feete and the other organs serving to animall motion commanded by the Locomotive prickt forward by the Appetite stirred up by the Phansie which taking notice of some object offered unto it in sleepe tenders it to the Appetite either to bee avoyed or embraced To which the command of Reason and the will doe concurre with the locomotive power although more obscurely and darkely the action of imagination being stronger in sleepe but that of rationation which should direct and moderate the â—hansie is more obtenebrated the actions of those who sleepe and those who dreame seeming not to differ but that these rise the others lying in their beds doing the same things Another obâ—ection may bee that many of these speaking motions of our Head Face other parts of our body are many times done by custome a habit rather than by a voluntary motion Indeede Zinguer reckons custome among the accidents of the Instrumentall cause of the motive faculty and that it is as 't were the Vicar of the will and sometimes the Arbiter But the Master of the subtilties laughs at Cardan for his definition of the double Cause of motion one the Soule the Muscles the other custome You in vaine saith he multiply things you in vaine bring a name for a thing For what is custome if I should aske you would spend above two dayes in deliberation what you were to say it would fall out well if you could then come off with credit Custome is nothing else but a habit but a habit is not the cause of motion but a quality added to the motion because it so adheres to the members that as Aquilio without C. oâ— his owne accord doth presently answer brings forth its actions as they are to be done without any inquisition Custome indeed and the aptitude of parts doe advance helpe forward the doing or perfecting of some motions and it is wortâ— our admiration to see in a Chironomer who has his soule in his
â—he other but in Machins without the mutation of qualityes but in us the formall cause of motive heate and spirits is transmitted withall to the parts hence in anger we wax hot in feare and sadnesse cold for all these perturbations are done with heate and cold to wit the â—hing seen excites the Appetite and this the Affection which prepare the instrument of the Action So thaâ— the Appetive power or will commandeth but moveth not but after his nod thâ— Motive faculty ariseth which flowing bâ— the Nerves produceth Motion Yet Fâ—râ—nelius his distinction is to be considereâ— in this businesse who will have the Appetite or will to be the first Efficient cauâ—â— of motion but not the Chiefe causâ— which belongs rather to the Spirit anâ— Faculty than to the Appetite and must bâ— returned thither besides the Appetiâ—â— or will we must find out some more propinque and conjuct cause of motion aâ—mong others the chiefe reason is thaâ— when the Palsie hath seased on any parâ— because then the Nerves are destitute 〈◊〉 the Spirits and Faculty the most efficaâ—cious or strongest Appetite or Will canâ—not procure a motion and if you binâ— Nerve hard with a cord you may â—ommand what you will but there folâ—owes no obedience of the Muscle whose Nerve is so stopt since all notice or inâ—elligence of our will is thereby intercepted from arriveing at the Muscle Besides this commandment of the Will seemes of little efficacy at all unlesse a â—ertaine endeavour and intention of the â—ind be added unto it as a Coadjutor or â—ompanion for if a man would either wrest his eyes divers wayes or set all 〈◊〉 parts together into speaking motiâ—ns shal he forthwith effect it although â—he instruments be sound and fit for actâ—on of which this in sooth is the only â—ause that the mind must hoc agere and â—annot take notice of all things at one â—nstant nor be intent to every single motion Therefore the Will is not only sufficient but a certaine intention also of the Mind is necessary to rowze up â—he Motive faculty otherwise a sleepe â—nd languishing in particulars Wherefore this Animall Faculty which by the â—ectorship of the spirit flowes from the Braines into every particle while it is driven foreward by the command of the will and the endeavour and intention of the mind effects the actions whicâ— so significantly appeare in the Head anâ— other parts of the Body Sect. V. That it is strange but not so wonderfulâ— that Animall motion should be performed on such a sudden DIverse things are required that thâ— parts should be moved by an Aniâ—mall or voluntary motion For wee muâ—â— know how all that is moved is compaâ—â— of a Mover and a Moveable Since what soever is moved is moved of some thing when therefore we are moved it is necesâ—sary there should be a compound of â— moving and a moveable the Soule is thâ— Movens metaphoricum the moved oâ— moveable the Body or some part of it foâ— it is the Soule whereby we live and havâ— motion And because the Soule moves noâ— by a naturall propension but by knowâ—ledge and for an end it would be conâ—sidered with the sharpenesse of wit oâ— whom it is moved and with what instruâ—ments and medium's it moves the Heaâ— â—nd parts of it and which are the inâ—â—ruments moved and the Mediumsâ—etween â—etween the Soule and the last thing moâ—ed The Principall of locall motion espeâ—ially which must be immoveable is the â—oule Appetition is the Medium that movesâ—he â—he Moveable the Instrument is the Spirit â—o that there are sixe things concurring â—o these Actions Immoveable as the Soule â—â—moveable partly and partly moveable as â—he Braine quatenus a Principle which â—ove and are moved as the Head which 〈◊〉 moved by the Braine and moves the â—arts of the Face with it which are moâ—ed alone as the parts of the Face the â—edium of the motion as the Appetition â—nd Affection and the Instrument which 〈◊〉 the Spirit To this effect Cardan or 〈◊〉 you will have it as Fabricius ab Aqua â—end has dâ—awn it out of Galen and Ariâ—â—â—tle All that appertains and concurs 〈◊〉 locall motion is thus universally orâ—ered As soon as the imagination is forâ—ed of the object known by the intellectâ—r â—r sense whether it be to be prosecuted â—r avoided straightwaies the Appetite is â—oved which forthwith excites and moves withall the passions of the Body either by heating or refrigerating eithâ—â— to attain or avoid The passions that iâ— heat cold do aptly prepare the motorâ— Instruments as Aristotle speakes ingeniâ—ously Which are according to Galen thâ— Braine the Nerves the Muscles anâ— Joints The Braine besides its proposeâ— worke done by it self and as it were â—â—â—red up by ploughing and brought fortâ— out of its proper substance as the Imaâ—gination Appetite and Passions 〈◊〉 moreover transmit the Animal Spiriâ— begotten in and of it self by the nerveâ— his branches as it were by channels 〈◊〉 the muscles the peculiar allyed and proâ—per organ of motion with which forâ— the Muscles wholly affected and illustraâ—ted attempt the performance of appareâ—â— motion Now although the Muscles 〈◊〉 the instruments of voluntary motion 〈◊〉 many other things being required to thâ— act of their motion whence that by 〈◊〉 mediation so many causes interceding so suddenly a commotion should 〈◊〉 wrought and introduced into the Meâ—â—bers is a thing full of miracle 〈◊〉 hath a pretty Simile to illustrate this bâ—â—siness As saith he in the striking of â—â—ring of an Instrument an eight anâ—wers unto an eight So the Motive Faâ—ulty by a wonderfull providence of Nature moves the mobile Spirits and â—hese moved flie forth with a stupendiâ—us obedience to their destinated Organs As in a Monochord a Diapason a Diapente and a Diatesseron sound only â—t certaine intervals and in the other â—tops sound not So certaine parts as soone as may be obey the soule sending particular Mandates unto them for all â—he parts wait upon the soule and were framed by Nature to such an aptitude that being commanded they presently obey and are moved as long as the moving faculty flowing from a principle is not by some impediment debarred from them But without doubt saith Marinellus this is not very perspicuous to reason how we do move at the Nod of the Will what part soever we desire although the most remotest from the head the foundation of the moving faculty and that without any interposition of time But all admiration and astonishment will vanish away if we suppose that which is most certaine to wit that the motive faculty while man is awake or noâ— oppressed with heavy sleep doth perpetually flow and travell to the Nerveâ— which are derived from the Braine and dispersed through the Laberinth of thâ— Body which virtue since it is as wâ— may so say in the first act in the Toe oâ— the Foot the Appetite commanding iâ— breaks out into the last act which is motion Caâ—en gives us an example no time
saith he it found to pass between wheâ— you would move your Head and between the Action it self As it also happens in the Sense for in this we expect no time of wounding to feele but thâ— Knife at once cuts and we feele it And this calls in question that opinion oâ— the whole Schoole of Barbarians whicâ— affirms the Spirits to be transmitted to alâ— the Members and by them the virtueâ— carried conveyed they being the proper instrument of the Soule But if thâ— virtue is communicated by transmissiâ—â— of the Spirits they would no way communicate on a sudden but in manifesâ— time for the Spirit is Corporeall Buâ— we so suddenly as we will move ouâ— Head or the parts of it expecting nothing at all the virtue to have an influence upon the motion For Nature as Vallesius well observes never orders any thing to have a power only to move once but she once gives that which shall have a power to move many times And therefore when we attempt any second motion we have the benefit of that influence which had first inabled the motory parts Sect. VI. That in all outward Actions the Soule commandeth either manifestly or obscurely and that we are not stirred up to any such motion by Nature or Custome IT is very hard and difficult to assign a Cause of so different motions Galen who was very curious and inquisitive in searching out the cause of the moving of Muscles at last ingeniously confesseth â—hat he knew not how the Muscles were moved the cause of his doubt was that since the offices of Muscles were unknown to Infants they seemed not apt to demand their endeavour of them because it is a voluntary motion Will is from Knowledge the end therefore for which we are moved and the peculiar Instrument of the motion is to be known therefore since none of these are known to Infants for good reason we aske why they rather move their lips than their feet or how they move them In all motions that are voluntarily performed there is nothing more obscure or doubtfull than this because I see saith he in children much more in others that when they would make any outward expression with any Member of their body thiâ— they do voluntarily and this they do by a Muscle destinated and appropriated to that motion although indeed they know not that Muscle and not only are they ignorant of this but even many Physicians and the consideration of this mystery drives him to 〈◊〉 somâ— extraordinary hand of Providence to be active in it for his words are Because I find the Members of the body to bâ— moved by a Muscle on which the Creator who created and fashioned us and is alwaies present with us hath prudently bestowed a power of moving when therefore we would make use oâ— any motion He moves the Muscle which he hath formed and created for that purpose Scaliger who takes this confession of Galen for a qualme of Philosophicall modesty tells Cardan verily Galen knew not many things which yet he would not have others to know that he knew them not and with a subtile facility he attempts to resolve this knotty doubt Will saies he is twofold one of Election as in wise men another from Instinct as in an Infant new-born to suck milke for when he is grown of age he will do the same if need be with Election and the force is the same which serves the Soule for the commodity of the Body and hath a connative Species of its conservation The Soule therefore moves the Muscles and therefore moves them 〈◊〉 thinks the Oeconomy of our 〈◊〉 to be as 't were a City goâ—ern'd by good Laws wherein when â—nce the order is established there is no â—eed of a secret Guide which must â—epresent at every thing that is done â—o all parts of the Body to what uses â—hey were appointed performe their duâ—â—es without any Teacher and as Homer feigned that the Instruments of Vulcan moved of their own accord and those golden Shields to be of such cunning workmanship that they moved of themselves So the Muscles endued with a convenient structure performe their worke by a certaine ingenit virtue But Marinellus a Physician of an excellent judgement conceives not Scaligers distinction of the Will to be consonant to reason for Will alwaies as it is a Will supposeth some Election and Election Cogâ—ition which least of all exists in Infants And therefore to feigne a Will to Will something unknown seemes to him a vain forgery Nor is he satisfied in the example of Aristotle which is not well accommodated to the business of voluntary motion For a Monarch imposeth Laws upon his Citizens who are renowned with a knowing soule and keep their Princes commandement in memory But the Muscles the moving and the movable Corporeall parts are not endueâ— with any Cognoscent powers foâ— so every animated part were to have â— proper Soule which were most absurâ— and repuguant to his own saying wherâ— he infers that it behoves not there should be a Soule in every part but that it exsist in some Principle or chief part of the Body Besides the parts for the performing of motion stand in need of a Spirit or influent heat that makes the motion according to its nature impetuous or some moving Faculty that flows from a principle but this or that is not moved but by Imagination or Appetite the Imagination or Appetite not without the Soule whence it is to be concluded that the Soule alwaies commands the motion and the parts moveable do not performe their worke from Nature The Philosopher makes it plaine that motion is done by the Imagination and Appetite for the passions aptly obey the instrumentarian parts the Appetite the Passions and the Imagination the Appetite and if in that place he useth the word Nature for the Soâ—le as some Commentators affirme for the Soule is a certaine Nature yet that similitude were incongruous enough and unlike for the Soule should be alwaies present and command the parts and should not move by some instrument which the Philosopher denies Perchance some may object that sometimes we know not nor are awar of some actions we doe and therfore they can not be voluntary nor have any such emphaticall signification this indeede is a thing somewhat doubtfull and full of ambiguity in some mens opinions and has bin the cause to make some to imagine that there are many kind of motions that depend not upon our will But they who have taken this doubt into consideration have decreed the will to be double one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is vigilantium proper to them that are awake and heed what they doe the last is Dormientium or theirs who doe a thing in their sleep or with lesse intention of the mind So that in every motion the wil coÌ„mandeth either manifestly or obscurely Hence it is that we doe not alwayes mind the motion
and of so great importance to the functions of the Soule that the Antients by one common consent named it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi mentem vel mentis sedem and they thought that Phrensies and Delirations arose from thence Therefore it is no marvell if Laughter also should be first wrought by this part since it is swift and expedite to swift motions being a broad Muscle and most plentifully abounding with Sense and Spirit which is equally dilated through it for Laughter is accounted to be as a certaine Dilation and is withall the prime Instrument of Spiration which appeares to be in a manner the substance of Laughter which Aristotle affirmes where he saith that for this cause the tickling one under the Armes causeth this affection because the Midriffe is fastened in that part whereby it easily opens and moves the Sense of this Muscle besides our Will which indeed is somewhat apparent to Sense for in any the least Laughter the Midriffe is manifestly removed and retracted and the beginning of motion being made there the other parts as the Lungs and Muscles of the Face are forthwith stirred and moved But because the Midriffe is in no manner a principall part of the body nor the chiefe seat of the Soule or of any faculty therefore neither doth it seeme Consentaneous it should be accounted the prime Principle of Laughing wherefore for some reasons the Body of the Heart hath been by some adjudged the prime seat and original of Laughter But Physicians who upon the best ground make the Braine to be primum Sensitivum affirme the Braine to be the Prime Principle of Laughing but this affection to be made common by consent to the Diaphragma and that it therefore is the prime Instrument because it begins to be formed and to appeare by this part the other parts thereupon administring to the operation wherein it is necessary to use a Distinction for the better clearing of the Point for it is one thing to be the prime and neerest Principle and another thing to be the â—rime manifestative Instrument and perâ—ective of the Forme the Braine is acknowledged the prime and nearest Principle but the Midriffe is the prime manifestative Instrument and perfective 〈◊〉 the Forme Now the Diapragma 〈◊〉 operation is so evidently seen in 〈◊〉 Face its motion in this passion beinâ— attended with so many motions of 〈◊〉 Face and Body is a Muscle the most 〈◊〉 nowned and famous as the spring of 〈◊〉 the orall motions whose honourabâ—â— names sufficiently prove its Excellency having obteined a figure peculiar anâ— common to no other Muscle beinâ— broad thin and orbicular and having 〈◊〉 beginning in its midst from whenâ—â— thick fibres run out as from the 〈◊〉 to the Circumference for it hath a 〈◊〉 of nervous Circle in the middle whicâ— is its originall about which anothâ—â— wholy fleshie consists by which the 〈◊〉 that go out of it are dispersed 〈◊〉 spread out to the Piripheria The 〈◊〉 proper and Emphaticall name it 〈◊〉 obteyned with the Greekes is 〈◊〉 froâ— the word 〈◊〉 that in Latine signiâ—â— sapere which with us is to savour or 〈◊〉 like for with this part we have a likiâ—â— of any object on a motion of inclinâ—â—tion unto it to which we are beholâ—â—ing as Plinie saies for all our men conceits and fine flashes This musculous Membrane being as it were the Timbrell of the Fantsie and the Heart which beaten upon by them the Muscles of the Face and Body are put into motion and dance unto the Dorian melody thereof a kind of Morisko expressed in the exultant action of the parts into which they are inserted deserves to be called Musculus hilaritatis seu facetiarum the Muscle of Ioy Mirth and Laughter or of witty conceit or the Muscle of the motion of inclination Anger Indignation and Envy affect the Muscles of the Face with a kind of Laughter improperly enough called Sardonian which being according to Nature is conteined in the other Laughâ—er yet there is some difference neither do all things which accompany the other naturall Laughter appeare exactly is this there may be perchance the same motion of the parts and almost the same Figure of the Face but no Sign of Joy or Mirth but almost alwaies sadnesse for the front is cloudy and contracted and indeed the Lips only and Teeth are affected in which adulterate Laughter men doe Labijs tantum 〈◊〉 enis malis ridere or ringere rather 〈◊〉 ridere Feare also and a Sudden fright 〈◊〉 Spectrum especially if it bee horribâ—â— ridiculous hath the same effect somâ—â—times upon the Muscles of the Faâ—â— there being certaine effects that doe nâ—â—turally breake out into contraries iâ—â—sinuating not themselves into the Bodâ— corporally as they say and subjectivâ— but immaterially and objectivè invaâ—â— our senses for the Spirits or Radicaâ— moisture by which we know on a suâ—â—den perceiving some sad object 〈◊〉 spectre and evill doth perchance fear and flying back betakes it selfe in manner wholly to its intimate Towâ— or Fort therefore it contracts the meâ—â—bers and especially the Muscles of tâ—â— Face as the part by which the Spectruâ— breakes in most upon our minds anâ— Spirits Weeping is a motion contrary iâ— signification to laughter representinâ— also some motion of the mind that 〈◊〉 by Laughter the heart is Dilated 〈◊〉 with it the Breast and the Muscles o◠〈◊〉 Face So by this they are 〈◊〉 But in the Face by Laughter the parts â—â—out the mouth are more emphatically â—â—fected but in weeping the parts about â—â—e Eye which compression expresseth â—â—ares else there is little difference in â—â—eir lines as Painters observe which â—onsequently requires the action of the â—â—me Muscles in both which is not by â—â—ny influence of the lively Spirit which 〈◊〉 Laughter replenisheth the counteâ—â—nce causing the eyes to sparkle and 〈◊〉 the Muscles of the Cheekes with a â—â—btle vapour But the contraction of â—he Cheekes in weeping seemeth to 〈◊〉 from an excrementitious vapour â—hich passeth with the humiditie of â—â—ares from the Braine into the Cheeks â—nd forceth Nature to make contractiâ—n to dischardge it selfe of that vapour â—oyned with the consent which is beâ—â—ixt the Muscles of the Jawes and lips â—ith the Midriffe whose remission and â—ontraction being hastned by the conâ—raction of the Heart in griefe conâ—â—acteth also the aforesaid Lips and â—â—eekes which it causeth by the fourth â—nd sixt paire of Nerves derived into both parts from the marrow of the Chine-bone in the Neck These are also the cause of the whole deformity of the Face in griefe which chiefly contracteth the visage in expiration in which the heart hath more power over the Midriffe being slacken'd than in inspiration wherin by dilating of the Chest for use of breath it is extended Memb. III. Of the Muscles appertaining to the ForeHead or the Browes and Eye-browes and employed by the mind in the significant motions thereof THE skin of the Forehead is significantly moved according to the pleasure of