Anatomy

"Him of the western dome, whose weighty sense Flows in fit words and heavenly eloquence."

"He had used the word in its Pickwickian sense … he had merely considered him a humbug in a Pickwickian point of view."

"Take care of the sense and the sounds will take care of themselves."

"I am almost frightened out of my seven senses."

"The gentleman knows that whatever is imperfect and unrefined does not deserve praise. ... He makes his eyes not want to see what is not right, makes his ears not want to hear what is not right, makes his mouth not want to speak what is not right, and makes his heart not want to deliberate over what is not right. ... For this reason, power and profit cannot sway him, the masses cannot shift him, and nothing in the world can shake him."

"When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms."

"Senses out of control suffice to bring one to grief, as untrained and disobedient horses bring a driver to grief on the road. A fool who, guided by his senses, sees profit arising from the unprofitable and the unprofitable from profit mistakes misery for happiness."

"A chariot, king, is a person's body: The soul is the driver, the senses his horses; Undistracted by his fine horses a driver Who is skilled rides happily, if they are trained."

"People are plagued by their senses if they act without restraint to attain their desires. ... If one is dragged along as the victim of his natural five senses, his adversities wax like the moon in the bright fortnight."

"It is because we are predominantly purposeful beings that we are perpetually correcting our immediate sensations. But men are free not to be utilitarianly purposeful. They can sometimes be artists, for example. In which case they may like to accept the immediate sensation uncorrected, because it happens to be beautiful."

"The cause of Sense, is the Externall Body, or Object, which presseth the organ proper to each Sense, either immediatly, as in the Tast and Touch; or mediately, as in Seeing, Hearing, and Smelling: which pressure, by the mediation of Nerves, and other strings, and membranes of the body, continued inwards to the Brain, and Heart, causeth there a resistance, or counter-pressure, or endeavour of the heart, or deliver it self: which endeavour because Outward, seemeth to be some matter without. And this seeming, or fancy, is that which men call Sense; and consisteth, as to the Eye, in a Light, or Colour figured; To the Eare, in a Sound; To the Nostrill, in an Odour; To the Tongue and Palat, in a Savour; And to the rest of the body, in Heat, Cold, Hardnesse, Softnesse, and such other qualities, as we discern by Feeling. All which qualities called Sensible, are in the object that causeth them, but so many several motions of the matter, by which it presseth our organs diversly. Neither in us that are pressed, are they any thing else, but divers motions; (for motion, produceth nothing but motion.) But their apparence to us is Fancy, the same waking, that dreaming. And as pressing, rubbing, or striking the Eye, makes us fancy a light; and pressing the Eare, produceth a dinne; so do the bodies also we see, or hear, produce the same by their strong, though unobserved action. For if those Colours, and Sounds, were in the Bodies, or Objects that cause them, they could not bee severed from them, as by glasses, and in Ecchoes by reflection, wee see they are; where we know the thing we see, is in one place; the apparence, in another. And though at some certain distance, the reall, and very object seem invested with the fancy it begets in us; Yet still the object is one thing, the image or fancy is another. So that Sense in all cases, is nothing els but originall fancy, caused (as I have said) by the pressure, that is, by the motion, of externall things upon our Eyes, Eares, and other organs thereunto ordained."

"If someone asks us which of these is more perfect, intellect or sense, the intelligible or the sensible, we shall promise to answer promptly, if he will first give us an answer to the following question. You know, my inquiring friend, that there is some power in you which has a notion of each of these things—a notion, I say, of intellect itself and of sense, of the intelligible and the sensible. This is evident, for the same power which compares these to each other must at that time in a certain manner see both. Tell me, then, whether a power of this kind belongs to intellect or sense? ...Sense, as you yourself have shown, can perceive neither itself nor intellect and the objects of intellect; whereas intellect knows both. ... Therefore, intellect is not only more perfect than sense but is also, after perfection itself, in the highest degree perfect."

"In dependence on the sensuality element there arises sensual perception; in dependence on sensual perception there arises sensual intention; in dependence on sensual intention there arises sensual desire; in dependence on sensual desire there arises sensual passion; in dependence on sensual passion there arises a sensual quest. Engaged in a sensual quest, the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind."

"That neither our Thoughts, nor Passions, nor Ideas formed by the Imagination, exist without the Mind, is what every Body will allow. And it seems no less evident that the various Sensations or Ideas imprinted on the Sense... cannot exist otherwise than in a Mind perceiving them... For as to what is said of the absolute Existence of unthinking Things without any relation to their being perceived, that seems perfectly unintelligible. Their Esse is Percipi, nor is it possible they should have any Existence, out of the Minds or thinking Things which perceive them."

"Purification of the soul ... consists in scorning the pleasures that arise through the senses, in not feasting the eyes on the silly exhibitions of jugglers or on the sight of bodies which gives the spur to sensual pleasure, in not permitting licentious songs to enter through the ears and drench your souls."

"When the mind is not dissipated upon extraneous things, nor diffused over the world about us through the senses, it withdraws within itself, and of its own accord ascends to the contemplation of God."

"Within me I had a dearth of that inner food which is thyself, my God—although that dearth caused me no hunger. And I remained without any appetite for incorruptible food—not because I was already filled with it, but because the emptier I became the more I loathed it. Because of this my soul was unhealthy; and, full of sores, it exuded itself forth, itching to be scratched by scraping on the things of the senses."

"Such and so many are the notions, then, which we have about Wisdom and the wise. Now of these characteristics that of knowing all things must belong to him who has in the highest degree universal knowledge; for he knows in a sense all the instances that fall under the universal. And these things, the most universal, are on the whole the hardest for men to know; for they are farthest from the senses."

"Jolly nose! there are fools who say drink hurts the sight, Such dullards know nothing about it; 'Tis better with wine to extinguish the light Than live always in darkness without it."

"When any one of you awakes from sleep . . . he must clean his nose three times, for the devil spends the night in the interior of one’s nose."

"François Rabelais' Gargantua and Pantagruel, Laurence Sterne's Tristram Shandy, Edmond Rostand's Cyrano de Bergerac, Nikolai Gogol's Nos and, of course, fairy tales such as Carlo Collodi's Pinocchio and Wilhelm Hauff's Zwerg Nase are only some of the texts that feature prominent noses."

"Se couper le nez pour faire dépit à son visage."

"As clear and as manifest as the nose in a man's face."

"Plain as a nose in a man's face."

"Give me a man with a good allowance of nose,… when I want any good head-work done I choose a man—provided his education has been suitable—with a long nose."

"Set a watch, O LORD, before my mouth; keep the door of my lips."

"He had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength."

"Some asked me where the rubies grew, And nothing I did say, But with my finger pointed to The lips of Julia."

"Lips are no part of the head, only made for a double-leaf door for the mouth."

"As a pomegranate, cut in twain, White-seeded is her crimson mouth."

"With that she dasht her on the lippes, So dyed double red; Hard was the heart that gave the blow, Soft were those lippes that bled."

"The artistic mouth recites words; the harsh mouth brings litigation documents; the sweet mouth gathers sweet herbs."

"Flies enter an open mouth."

"Her lips were red, and one was thin, Compared to that was next her chin, (Some bee had stung it newly)."

"Divers philosophers hold that the lips is parcel of the mouth."

"Where did you get that pearly ear? God spoke and it came out to hear."

"Strike, but hear me."

"He that has ears to hear, let him stuff them with cotton."

"They never would hear, But turn the deaf ear, As a matter they had no concern in."

"He that hath ears to hear, let him hear."

"Such an exploit have I in hand, Ligarius, Had you a healthful ear to hear of it."

"I was all ear, And took in strains that might create a soul Under the ribs of death."

"Where more is meant than meets the ear."

"Who is so deaf as he that will not hear?"

"Little pitchers have wide ears."

"Your people are talking together about you by the walls and at the doors of the houses, saying to each other, ‘Come and hear the message that has come from the Lord.’ My people come to you, as they usually do, and sit before you to hear your words, but they do not put them into practice. Their mouths speak of love, but their hearts are greedy for unjust gain. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice."

"He ne'er presumed to make an error clearer;— In short, there never was a better hearer."

"Alcmaeon was, says [J.] Wachtler, the first who attempted to explain the phenomenon of sound and our perception of it by reference to the structure of the ear itself. Empedocles to some extent follows or agrees with him. ...Empedocles teaches that hearing is caused by the impact of the air-wave against the cartilage which is suspended within the ear, oscillating as it is struck, like a gong."

"Dextra mihi Deus."

"Puras deus non plenas adspicit manus."