the Excesses and Defects of all things and shew those that are and are not consonant to the nature of Man in general but also to the different sexes ages nations and kinds of life it is necessary above all things that it give us a Modell and Idaea of that perfection which is consonant to the nature of Man that it may be the rule and measure of all the good and evil which may happen to every one in particular For it is certain that the excess and defect cannot be known without a praevious knowledg of the perfection from which both decline and recede and to judge of the distance of the Extremities a man ought to know the Mean to which they relate Having made an examination of all these things we are further to be shewn what MEANS it uses to perform what it promises what SIGNS it ought to employ therein and what is their Nature Strength and Weakness It is also to tell us what Vse it makes of the Rules of PHYSIOGNOMY and whether CHIROMANCY and METOPOSCOPY are serviceable to its design whereof we ought to have a general Draught or Platform These are the Praeliminaries which serve for an Introduction to the whole Science and are contained in this Part which shall be divided into Two Books the former whereof shall treat of the matters which are the Object of the ART HOW TO KNOW MEN to wit the Inclinations Motions of the Soul Vertues and Vices The second shall examin the Means whereby it ought to discover all these things THE ART How to know MEN. The First BOOK CHAP. I. An Idaea of the natural Perfection of Man EVERY thing is perfect to which there is nothing wanting and which hath whatsoever is necessary for the accomplishment of its Nature It is therefore requisite that Man who consists of Body and Soul should to be absolutely perfect have whatever is necessary for the accomplishment and perfection of these two parts Now the natural Perfection of the Soul consists in its having all the faculties and powers which are necessary in order to the performing of those functions whereto she is design'd The perfection of the Body consists in the dispositions which those faculties require therein to serve for Organs to their functions But since some of the faculties are nobler then others and that in the order of things unequal the more excellent are the rule of the others it follows that the Understanding which is the noblest faculty in Man should be the rule and measure of all those that are inferiour to it and that these last should be so dispos'd as that as much as possibly they may be conformable to that superiour faculty to the end they should not obstruct the actions it ought to do So that the Understanding being of its own nature indifferent and indeterminate in order to the judgment it is to make of all things and consequently that it is all things in potentia that is potentially as not being determined to any one in particular it is requisite that the faculties subordinate to it should as much as may be comply with that indifference Which indifference since they cannot have in the same degree of perfection as the Understanding in regard they are material and consequently determinate they ought nevertheless to have it so far as they are capable thereof Now all the indifference they are capable of is reduc'd to that which consists in a mediocrity for the mean is less determinate then the extremities as being indifferent in respect to both Those faculties therefore which consist of the mean or mediocrity are more conformable to the Understanding then those in the excess or defect But forasmuch as the Instruments ought to be proportioned to the powers by which they are employ'd it follows that the Conformation of the parts and the Temperament which are the instruments of the Soul's faculties should have the same mediocrity as they have So that the parts ought to be neither too big nor too little nor the qualities whereof the Temperament consists be predominant one over another but all ought to be in a just aequilibrium and mediocrity Article 1. That only Man hath the Sense of Touching in perfection ANd that this is according to the design of Nature may be deduc'd hence that she hath bestow'd this perfect Temperament only on Man for there is alwaies some excess in that of other Creatures one being too hot or too cold another too dry or too moist But in man all these qualities are united in a just moderation and therefore the Senses which follow this Temperament as the Touching and Tasting which is a kind of Touching as Aristotle affirmes are more perfect in him then in any other Animal For these Senses and especially the Touching require an exact Temperature in their Organs it being requisite that what ought to judg should be in the mean that it may judg without any pre-occupation Now as there are two sorts of means one consisting in the absolute privation of the Objects and the other in their equal participation only the Touch judges by this latter For all the others are destitute or depriv'd of the qualities whereof they judg as the Ey which judges of colours ought to be without any colour But in regard the Touching judges of the first qualities whereof its Organ cannot be depriv'd it is requisite for its more perfect knowledg thereof that it should have them united in a just mediocrity that it may judg of their extremities which it hath not and of their moderation by not assigning any excess therein But howere it be Nature hath no other motive in enduing man with this perfect Temperature then to make conformable to the noblest faculty of the Soul the general instrument of its functions and to place it in the mean that it might be less determinate and that it as well as the faculty should have all the indifference whereof it is capable which was not necessary for other Animals all whose faculties are determinated Art 2. All in Man should be in a mediocrity FRom this truth thus establish'd there may be drawn a consequence which confirms what we have said concerning the mediocrity which ought to be in the powers of the Soul not only in those which are subalternate but also in the superiour such as are the Understanding and the Will For since the Temperament moderates all the faculties rendring them more or less strong according to the degrees it hath and that if it be hot for instance it strengthens the Imagination and weakens the Judgment and that on the contrary if it be cold it assists the Judgment and injures the Imagination and so of the rest It follows that if there be an equality requir'd to render the man perfect it is also requisite that all the faculties of the Soul should participate of that equality and that they should observe the same moderation which is in the Temperament So that the natural perfection of
we are to observe that the Appetite what order soever it be of is a blind power which of it self hath not any knowledge but suffers it self to be guided by another faculty that hath the priviledge of discerning whether the things are good or evil and afterwards to command the Appetite to move conformably to the judgment it hath pass'd of them This Faculty is called the Practick Vnderstanding in the Superiour part and in the Sensitive it hath the name of the Estimative faculty And there is not any motion wrought in these two parts of the Soul which is not preceded by the judgment of one of these two faculties The said faculties have also this further property that they do not pass their judgment according to the nature of the things but according to the Sentiment they have of them For it somtimes happens that those things may be profitable which they judge evil and on the contrary those may be evil which according to their judgment seem good Nor is this to be wondred at at all in as much as Good and Evil are of things relative which yet are not known to be such but according to the comparison made by the Soul between them things which have no particular species to smite the Senses as all sensible qualities have and which are not known but onely by the Images which these faculties frame of themselves without borrowing of them elsewhere Whence it comes that it is said in the Scholes the knowledge of them is attain'd per species non sensatas In a word what is good to one is not such to another nay one and the same person thinks that delightfull to him now which a little before he had thought troublesome whence it may be easily seen that Good and Evil depend on the opinion conceiv'd thereof To find out now whence the opinion may derive this knowledge and what obliges it to judg that things are good or evil is a busines that requires a more particular consideration than to be fully determin'd here Let it then suffice that we give this satisfaction at present That it is the Instinct experience the true or false ratiocination which it makes of things For upon the knowledge it hath of the Temperament and the parts organically subservient thereto upon that which it receives from the conceit of its own strength or weakness and lastly upon that which proceeds from the defect or abundance wherein it is it judges that the things are conformable or contrary to it advantageous or hurtfull in a word good or bad Art 7. Of the Judgments of the said Faculties AS soon then as either of these two Faculties hath thus fram'd to it self an Idaea of Good and Evil it ordinarily makes two judgments according to the former whereof it is convinc'd that the Good ought to be persu'd and the Evil avoided and this is that which is simply called Practick By the second it effectually commands the Appetite to persue or to avoid and accordingly it is called in the Schools actually Pratick Practice practicum Thereupon the Appetite moves commanding the motive vertue which is in the members to perform the motions necessary either to attain the Good or avoid the Evil. All these actions are performed consequently and commonly wrought in a moment but sometimes they are also distinct and separate and that especially in Man For the understanding may know a thing to be good yet without judging that it ought to be persu'd and many times it judges that a thing is to be persu'd and yet does not order the will to do it Nay it often happens that after all these judgments the Will which is at liberty follows not those orders and may remain immovable or make a contrary motion But in other Animals the Practick Judgment and the motion of the Appetite cannot be separated and as soon as the Estimative faculty hath known a thing to be good there is a necessity that in the same moment it should judge and command the Appetite to persue it and this latter punctually obeys and never fails moving conformably to those judgments There remains then onely the command which the Appetite lays on the motive vertue of the members that may be suspended For we commonly find that a Beast desires some thing which it dares not take by reason of the awe it is in In which case the Appetite moves and frames the desire but it proceeds no further suspending the concurrent action of the members However it be then it may be easily inferr'd from all we have already delivered not onely that the Appetite moves conformably to the Practick Judgment that is to say that its motions are strong or weak according as the Estimative faculty does strongly or weakly command it to perform them but also that the Practick Judgment answers the Notion which the Estimavite faculty hath fram'd to it self of the good or evil and that the command is more or less pressing according to the imagination it frames to it self of higher or lower degrees of goodness or evil in the things For a greater good requires a more imperious command then a lesser and such a command raises a passion so much the more violent Art 8. That the Images which are in the memory are the causes of Inclination NOw if the motions of the Appetite have this dependance on the judgments of the Estimative faculty it must follow that the dispositions which make it inclinable to those motions should also have some relation to the said judgments Yet shall not this relation be to those which the estimative faculty frames to it self when it knows for they are transient and the Inclination is a permanent disposition but it shall be to those which are preserv'd in the memory as we said before Of these there are two kinds for they are either Natural or Accidental The natural consist in the Images which Nature imprints in the Souls of Animals at their coming into the World and this is that which is called Instinct as we have shewn in our Treatise concerning the Knowledge of Animals The acquired or accidental consist also in the Images which remain in the memory after the action of the Estimative faculty Under this name I comprehend also the Practick Understanding Now as these two sorts of Images serve for Models to the estimative faculty in order to the framing of its Judgments according as they shall be more expressive and have a greater representation of the goodness or evil of the objects so will they be more proper to raise in the Estimative faculty such commands as shall be more pressing and in the Appetite greater motions In the mean time it is certain that the Natural are perfectly representative in as much as they are of Nature's own framing in order to the conservation of the Animal and that they are the more deeply graven in the Soul to the end they might not be blotted out But the acquired are but superficial and
grossness for every humour may be either subtile or gross and a subtile Melancholy is more different from a gross then it is from choler Accordingly the effects of it are promptitude inconstancy anger as they are of choler whereas the productions of the gross melancholy are slothfulness stupidity obstinacy And it is upon this particular that medicine hath not sufficiently explicated it self in the division of the Temperaments for it hath set down but nine one temperate and the other eight in excess which might have been multiplied by addition of subtilty and grossness and by the interchangeable mixtures which may be assign'd in men as the Cholerick-Sanguine the Melancholick-Sanguine c. as we shall shew more exactly in the Treatise of the Temperaments Art 7. Of the nature of Aversion Thus have we given an account of all we could discover in a business which haply is the most obscure and most abstruse of any relating to Animals I must for my part ingenuously confess that I never met with any thing more hard to conceive then the nature of the inclination the manner after which it is fram'd in the soul and how it causes the Appetite to move But if I have perform'd what I aim'd at in this disquisition I may say that I have made two discoveries for one for the reasons I have used to clear up these difficulties may also serve for those that may occur in the knowledge of Aversion and are in all respects like unto them Accordingly the tearm Aversion is not here taken for that motion of the Appetite which frames Hatred but only for a Disposition and facility that it hath to assume that motion the account we have to give of this as to our meaning thereby being the same we have already given of the word Inclination Suitably to this explication we are to affirm that as the Inclinations are either Natural or Acquired so are there the same divisions of Aversion The Appetite also is the seat of both All the same causes whether Natural or Moral or Next or Remote act therein after the same manner and equally dispose the soul to move All the difference is that they have contrary objects and that they alwaies tend to contrary motions For the inclination looks only after things agreeable and gives the soul a bent towards them but Aversion is for those that are unpleasant and disposes the Appetite to avoid them So that it may be thus defin'd Aversion is a permanent Disposition and a facility attain'd by a long progress of time which the Appetite hath to recede from certain objects which are disagreeable thereto There is no necessity of any further explication how the soul comes to attain and contract this facility for whatever we have said concerning that which is in the Inclination is common to both CHAP. III. Of the Motions of the Soul SECT I. That the Soul moves ALL people talk of the motions of the Soul 't is generally said that she is inclin'd towards the good and avoids evil that she grows resolute or is discourag'd at the meeting of difficulties and there is no language but hath certain terms whereby to express the agitations she gives her self so that it is a thing manifest and such as ought not to be admitted into dispute that the soul can move and that she effectually hath such motions as are proper and peculiar to her And certainly as it is to be granted that she ought to know the things that are good and evil and that this knowledge were of no advantage nay would be prejudicial to her if she had not the means to enjoy the good and shun the evil In like manner is it necessary that with the said knowledge she should have the vertue of moving that so she may approach the good and recede from the evil which she knows Art 1. What part of the Soul moves FOr this reason therefore hath the Soul two principal flaculties one in reference to her knowledge the other to her motion which faculties are in all the orders of the soul For in the Intellectual Soul the Vnderstanding knows and the Will moves in the Sensitive the Imagination supplies the place of the knowing faculty and the sensitive Appetite frames the motions And in the Natural there is also a certain vertue which after its manner knows what is good or bad for it and an appetite which causes all the motions that we observe therein Art 2. That the motions of the Soul are not metaphorical THe greatest difficulty of all is to know of what nature these motions are and whether the soul does effectually move or that this is a figurative manner of speaking representing the actions of the soul according to a certain conformity which may be between them and the motions of the body For my part I am fully satisfy'd as to the question and therefore affirm though contrary to the Tenents of all Philosophy and the Schools maintaining that they are only metaphorical motions that they are true and real motions whereby the Soul changes place and puts her self into diverse situations Art 3. That the rational Soul hath a real motion as the Angels have TO establish therefore this doctrine which must serve to explicate the nature of the Passions we are in the first place to consider the motions of the rational Soul For if it can be shewn that being wholy spiritual as she is she nevertheless moves it will be a great presumption for the others which are fasten'd and chain'd to matter Now to do this would be no hard task could we but comply so far with Theology as to grant that Angels really move that they pass from one place to another that they dilate and contract themselves taking up a greater or lesser space For this verity presuppos'd it may be inferr'd that the rational soul which is of the same nature with them ought to have the same advantage But what is not the soul dilated when a child grows bigger Is she not contracted and restrain'd into a less space when some members are cut off And when one dies does she not depart out of the body and remove into some other place Which if it is not to be doubted that she is susceptible of a reall motion since that in all these there is a change of situation and place as in the Angels And certainly it cannot well enter into a man's imagination that being Noble as she is she should be depriv'd of a vertue which is common to all things created For there is not any body but hath the power to move it self either by the weight or lightness it hath all things having life grow and diminish all animals move of themselves and if to all this we add the motion of Angelical substances it is not probable the soul should be the only thing in the Universe that hath not any motion and should of its own nature be immovable Art 4. That the motions of the Will are reall
greatest weight is that Motion is of its own nature successive and that succession implies time wherereas most part of the Souls motions are instantaneous that is made in an instant But we have shewn in our Treatise Of Light that there are real motions of those taht are momentany That those of Light and those of Angels which after they have been contracted resume their former dilation or extent are so wrought And consequently that the motions of the Will being eminent are of that order since it is a thing affirm'd by many eminent Philosophers that those Motions of immaterial substances which are transient are made in an instant It is therefore a thing to be maintain'd as manifest that the rational Soul moves That being a limited substance she hath some extension without which we cannot conceive any limits That the said extension cannot be without parts and that those parts are movable as well as the whole That accordingly she may move within her self by moving her parts and that thence proceed all the interiour motions of the Will Art 6. The Motions of the Appetites NOw if this be true of the Rational Soul which is spiritual it will be much more easily comprehended to be so in the others which are fastened to matter and there will be no question made but that they are susceptible of the same motions in as much as motion belongs principally to things material Accordingly therefore the sensitive and natural Appetites suffer the same agitations as the Will when it loves when it hates c. and these motions are interiour and immanent and are fram'd in a moment as those of the Will But what wil some body say If these two Appetites are chain'd to matter there is a necessity the matter should move along with them and how can matter move in an instant It may be said in the first place that we are not to imagine the matter whereto the Appetite is chain'd to be gross and weighty as most of the parts of the body are but it is requisite that the power have a subject proportionable to it self and that the Appetite which is the most movable part of the Soul should have a subject the most movable of any Thus though the Appetite have its seat in the heart yet it is not to be inferr'd that the whole heart is its first and principal seat No that seat is the spirits and that moist heat which is the source of life and ever in motion as Hippocrates affirms So that it is not to be admir'd the matter whereto it is fastned should so easily and so readily follow the agitation which it gives it self Secondly it is to be noted that matter doth not always hinder things from moving in an instant in regard there are massie bodies that do move so For it is not to be doubted but that a weighty body sustain'd in the air makes some effort to descend that it presses upon the hand that stays it there and that a man feels every moment the impulsion which it makes therein which impulsion is no doubt a real motion Moreover Light which is a material quality and requires a subject to support it does nevertheless move in an instant as we have shewn in its proper place Now these two examples do not onely make it manifest that material things are mov'd instantaneously but they also give us a certain apprehension of the manner whereby the Appetite moves the Soul and whereby it moves it self in the body For it may be said that it is like a weight which thrusts the Soul to that whereto it would have her to go And it moves in the heart as Light does in a transparent body that is it enters into it it comes out of it it dilates it self in it it also contracts it self yet so as the diaphanous body hath no sense of all those motions though it be the subject whereto the light is annexed The case is the same with the Appetite which though fastened to its subject may dilate it self in joy contract it self in grief issue out of and return into it self in love and hatred and all so as that the body suffers nothing of all these motions True it is that the heart and spirits are agitated and stirr'd in great passions but not to urge that they are effects which follow and come after the emotion of the Soul it is to be observ'd that there are some passions which continue in the Appetite without making any impression on those parts And this may suffice to shew that the Appetite may move so as that the body be not chang'd thereby SECT 2. How Good and Evil move the Appetite BUt in order to a more exact knowledge of all these motions we are yet to find out what it is that engages and excites the Appetite to make them which is one of the most abstruse things of any in the nature of the Soul and the most hard to be conceiv'd according to the maximes of the Schools For though it be out of all controversie that Good and Evil are the onely objects which cause all the motions of the Appetite yet is it not easie to express the manner how it is done since Good and Evil make no impression on the Soul otherwise then by the Images which the knowing Faculties frame thereof of and that those Images have not any other vertue then to represent For if that representation be not subservient to the knowledge of things it will not be any way usefull to the Appetite which is a blind power and as it is affirmed not capable of any knowledge I am content that the Practick Vnderstanding and the Estimative faculty should judge whether things are Good or Evil that they should present them to the Appetite and command it to move in order either to its union with them or recession from them But how does the Appetite see How does it know when it neither sees nor knows any thing but those Images those judgments and commands being fram'd in the said faculties What is it that teaches the Appetite that it ought at that time to move after such or such a manner in order to its union with the Good and after another manner to recede from the Evil when it knows not whether the Good or Evil have been presented to the Soul All these difficulties are the brood of two principles which some have brought into the Schools One is that the Images which are fram'd in the Soul depart not out of the faculty whereby they are produced the other that the Appetite of what order soever it be hath noâ— any knowledge And upon these two foundations they imagin'd that this inference must necessarily be built that the faculties act one after another by a certain sympathy there is between them or by the direction of the Soul in the substance unto which they are reunited Now we shall elsewhere make it appear that these two means cannot be maintain'd and
that she should also know and pursue that which is good for her and this cannot be done unless she have a love to it since Love is the first motion fram'd by the Appetite in order to the pursuit of Good and as the presence of evil procureth Grief to her so is it necessary that the presence of Good should cause pleasure to her But as we said before these passions are so weak and obscure that the senses cannot easily take notice of them and indeed they are not easily discoverable otherwise then by reason and discourse The cause of this diversity proceeds not only hence that these Appetites are more inclin'd to motion one then another For the Will being disengag'd from matter moves more easily then the sensitive Appetite and this more easily then the natural in regard it hath for its subject a more subtile matter and consequently more inclinable to motion then it But it proceeds also from the more or less perfect knowledge which directs them For as the Understanding knows more perfectly and more things then the Imagination so does it withall inspire the Will with a greater variety of motions then the other does and this latter also having a greater and more exact knowledge then the natural faculty does accordingly frame more Passions in the sensitive Appetite than there are in the Natural Appetite SECT 5. How the Passions of one Appetite are communicated to another THere is yet another thing to be considered which is of very great importance to wit that the Passions framed in either of the three Appetites are ordinarily communicated from one to another so that those of the Will descend into the sensitive Appetite and the natural Appetite as theirs do ascend into the Will For it is certain that the Will does many times suffer it self to be transported with the Love Pleasure and Grief by which the sensitive Appetite is stirr'd in the same manner as Love and the gladness and sadness of the mind spread themselves into the body and cause conformable emotions therein But the difficulty is to know how this communication is wrought For it might seem since things material can have no action upon the spiritual that neither sensible goods nor sensible evils can touch the Spirit nor consequenly be acceptable or delightful objects thereto On the other side though the Understanding may heighten the Phantasmes of the Imagination and render them spiritual yet is it not in the power of the Imagination to change the Idaea's of the Understanding which are spiritual into corporeal Phantasms consequent whereto it is that the goods and evils of the mind cannot touch the sensitive Soul nor raise any Passion therein To answer these reasons and resolve this great difficulty we might affirm with the Schools that there is a Sympathy between the faculties of the Soul and that they are so strictly combin'd together that it is impossible one should not have a sentiment of what passes in the other or haply that being all reunited in the substance of the Soul which is the Centre and principle thereof and as it were the main wheel which keeps them all in their several motions It is the Soul her self that causes them to act one after another conformably to the actions that are to be done So that for example the Appetite moves after the knowledge of Imagination and the members move after the emotion of the Appetite in regard there is a certain sympathy betwixt these faculties or that the Soul excites them and disposes them to act in that order This being so it would be no hard matter to tell how the Passions of one Appetite pass into another in as much as these powers acting one after another according to the sympathy there is between them or by the particular direction of the Soul it is necessary not onely that the Soul should move after she hath been enlightned by the Understanding but it is also requisite that the Sensitive Appetite should stirr after her in the same manner as we apprehend that the Will is oblig'd to move as soon as the Imagination hath excited some motion in the Sensitive Appetite But to deal ingenuously we must acknowledge that these opinions do not fully satisfie the mind For besides that the word Sympathy is one of those tearms that serve to elude difficulties and flatter our ignorance it may be farther press'd that if by it onely the rational Soul and the sensitive communicate their passions to each other it will be requisite that there should not be any passion in the latter which does not ascend into the Will and that all kinds of sadness should be attended by grief and in like manner all grief by sadness But this is not true since they are onely the greatest sadnesses whereof the body hath any resentment and that light griefs reach not the mind and cast it not into sadness Besides this Sympathy does not exclude that manner of acting which is natural to the faculties it is an order establish'd by Nature that the Sensitive Appetite should be enlightned by the â—magination and that the Imagination should take cognizance onely of things sensible How comes it then to pass that it should know the object of a spiritual passion On the other side how are we to conceive that the Understanding and Will which are spiritual powers suffer themselves to be mov'd by corporeal objects And how can Grief for example be said to excite sadness in the mind what Sympathy soever may be imagin'd between these powers In fine Sympathy does always presuppose some knowledge for the Iron ought to feel the presence of the Load-stone that it may move towards it And consequently it is requisite that every Appetite should know the judgment of the faculty which enlightens it whereas in the mean time the Appetite is a blind-power and such as hath not any knowledge Again if it be said that it is the substance of the Soul which sets these faculties in action which yet cannot be done without her having a knowledge of the order they ought to observe in their actions and a particular cognizance of the manner after which the Appetite ought to move in every passion it will follow that the Soul ought to have in her self the knowledge of an infinity of things and that she should know them by her own proper substance without the assistance of any faculty an excellency not to be found in any created Being and to be attributed onely to Divine Nature Let us therefore endeavour to find out some other plausible means whereby the Body Soul may be said to communicate one to the other the good and evil they resent To do that we are to observe that the Mind which is the noblest and most excellent part of Man is also as it were King of that little Monarchy taking notice of whatsoever passes therein that is worth the consideration and having a particular care of the Body as being the instrument
to fear So that upon such occasions weakness of mind is the cause of those emotions as on the other side soundness of judgment smother them The Sixth Whereas it is possible that vicious Inclinations may be reform'd by study and bad education may alter corrupt the good it concerns the Artist to add as much as may be the Moral marks to the Natural and endeavour to discover by the Words and Actions of the person whose humour he would be acquainted with whether he follows his Inclinations or hath reform'd them Art 4. Of the Moderation of Spirit indispensibly requisite in the Study of this Art NOw whereas all these Rules and all these Observations are very hard to be reduc'd to practice it must be laid down as a thing certain that it is very easie to make many temerarious judgments thereby and to abuse this art if great care be not taken Therefore among all the Qualities requisite in the person who is desirous to study it I wish him particularly Moderation of Spirit that he may not be partial or praecipitate in his judgments and above all things not to make any to the disadvantage of others but in the secret closet of his own Heart so as that neither his Tongue nor their Ears may be witnesses thereof Otherwise Religion and Prudence would not permit the exercise of this noble Science and in stead of being necessary and serviceable to Society it would become its greatest Enemy FINIS THE TABLE THE FIRST BOOK CHAP. I. AN Idaea of the natural Perfection of Man page 1 ART 1. That only man hath the sense of Touching in perfection 3 2. All in man should be in a mediocrity 4 3. That all the Faculties ought to be in a mean 6 4. That all natural Inclinations are defects 7 5. That every Species hath its proper Temperament 9 6. Why Sexes were bestowed on Animals and why the male is hot and dry and the female cold and moist 10 7. Wherein the Beauty of Sexes consists That there are two sorts of natural effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 8. That there are some Faculties and Inclinations which it is Natures design to bestow on the Sexes others not 13 9. That there are some parts fram'd by nature out of design others not 15 SECT 2. Wherein the perfection of the Male consists p. 16 ART 1. Of the Inclinations proper to Man ib. 2. That the Temperament of Man is hot and dry in the first degree 18 3. A model of Man's figure 19 4. Of the figure of Man's parts 21 5. The Reasons of the figure of Man's parts 22 6. That the figure of the parts denotes the inclinations 23 SECT 3. Shewing wherein consists the natural perfection of the Woman 24 ART 1. The Reasons of these Inclinations 26 2. That the Inclinations of the Woman are not defects 28 3. That the Inclinations of Man are defects in the Woman 30 4. Wherein the Beauty of the Woman consists 31 5. The causes assign'd of this figuration of parts in the Woman 33 6. That all these parts denote the Inclinations which are proper to the Woman 34 7. Wherein perfect Beauty consists 36 CHAP. II. Of the Inclinations SECT 1. Of the Nature of Inclination p. 40 Art 1. The Object of the Inclination 41 2. The distinction of the Inclinations 42 3. The Seat of the Inclinations 43 4. How Inclination is to be defin'd 44 5. Whence proceeds the Disposition wherein the Inclination consists 45 6. How the motions of the Appetite are wrought 47 7. Of the Judgments of the said Faculties 48 8. That the Images which are in the memory the causes of Inclination 50 9. That the disposition facility of the Appetites motion proceeds from the same Images 52 SECT 2. What are the Causes of the Inclinations 54 Art 1. The several distinctions of the said causes ibid. 2. That the Instinct is one of the causes of the Inclinations 55 3. That the Temperament is one of the causes of the Inclinations 56 4. That the Conformation of the parts is a cause of the Inclination 58 5. How Figure acts 60 6. How Inclinations are produc'd by the remote Causes 63 7. Of the nature of Aversion 65 CHAP. III. Of the Motions of the Soul 67 SECT 1. That the Soul moves ibid. Art 1. What part of the Soul moves 68 2. That the motions of the Soul are not metaphorical ibid. 3. That the rational Soul hath a real motion as the Angels have 69 4. That the motions of the Will are real motions 70 5. That Objections made against the motions of the Soul considered 73 6. The Motions of the Appetites 75 SECT 2. How Good and Evil move the Appetite 77 Art 1. How Knowledge is wrought 79 2. That the Images are multiply'd 81 SECT 3. What are Motions of the Soul 84 SECT 4. Of the Number of the Passions 87 Art 1. What the Simple Passions and how many there are 88 2. That there are but eight Simple Passions 89 3. Why there are but eight simple Passions ibid. 4. The Definitions of the simple Passions 91 5. The Definitions of the mixt Passions 92 6. The Natural order of the Passions 94 7. That there are three Orders of the Passions 95 SECT 5. How the Passions of one Appetite are communicated to the another 98 SECT 6. What is the Seat and first Subject of the Appetite 106 Art 1. What is the Seat of the Sensitive Appetite 107 2. The Seat of the natural Appetite 111 3. How the Passions are compleated 113 CHAP. IV. Of the Motion of the Heart and Spirits in the Passions 114 Art 1. Of the Nature of the Spirits 115 2. Of the matter of the Spirits 116 3. How the Spirits are framed ibid. 4. An Objection against the precedent Doctrine answered 118 5. Why the heart moves 120 6. That the Spirits are moved for three ends 122 7. That the Spirits convey the blood into the parts 123 8. The beating of the Heart forces not the Blood into all the Parts 124 9. That the blood is not attracted by the Fibres 128 10. That the blood is not atttracted by any Magnetick vertue 130 11. That there are not any Attractive vertues 131 12. That there is not any attractive vertue in Purgative Medicines 133 13. That Grief and Heat are not attractive 134 14. That the blood is convey'd to the parts only by the Spirits 136 SECT 1. Of the animation of the Spirits 137 Art 1. Objections answered 142 2. The union between the Spirits and the Parts 143 3. How the foresaid union is consistent with the intermixture of the Spirits with the blood and humours 144 SECT 2. Why the Heart and Spirits move in the Passions 146 SECT 3. What Faculty it is that moves the Spirits 149 Art 1. Of what kind the motion of the Heart and Spirits is in the other Passions 152 SECT 4. How the Soul causes the Body to move 154 CHAP. V. Of the Vertues and Vices whereof the
therefore some other must be found to take away the difficulties proposed without destroying those principles We must then subscribe unto as certain That the Image Idaea and Conceit which the knowing faculty frames goes not out of it and that the Appetite of what order soever it be hath not any Animal knowledge which it may frame by Images as the Understanding and Imagination But it is as certain also that the Image which the Understanding and the Imagination frame produces another which is spread into all the parts of the Soul And that the Appetite hath a natural knowledge which is common to all things by which knowledge they know what is good what evil for them as also the actions whereto they are desig'nd Art 1. How Knowledge is wrought TO make an absolute establishment of this Doctrine it is to be presuppos'd that Knowledge is an action and that without doubt the noblest of all those that are performed in Nature and that the Soul acts and does something when she knows Now in regard we cannot make any other conceit of Knowledge then as the representation of things which is made in the Soul it follows that the Soul which acts while she knows the things must her self make this representation that is frame the Pourtraiture and Image of the things For there is no other action then that that the Soul can do in knowing and so to know signifies as much as to frame the Image of the Objects as we have shewn at large in our Treatise Of the Knowledge of Animals Now whereas there are several faculties that know it is requisite for the reasons by us before alledged that every one of them frame its image For my part who acknowledge but three principal ones in the sensitive soul to wit the Sense the Imagination and the Estimative faculty and two in the Intellectuall to wit the Speculative Understanding and the Practick I must accordingly allow that there may be framed but five sorts of Images in general And though they all represent the same thing yet are they different one from another not onely by reason of the subtilty which they acquire by so many different examinations but also by that of the several circumstances which each of the faculties add thereto For the external Sense frames its Image according to the model of the sensible species which come from without and represents the object with the circumstances of Time Place c. as a Whole whereof it distinguishes not the parts From this first Image the Imagination afterwards produces that which is proper to it but it distinguishes the circumstances and the parts of the object it separates or unites them and so frames its judgments which may be called in some sort speculative because the Animal makes no advantage of them in order to action but onely in order to knowledge Then the Estimative faculty makes its Image according to the model of that of the Senses and Imagination but it adds thereto the notions of Good and Evil which it also unites and which it separates that so it may make the Practick judgment which is to move the Sensitive Appetite But if after all this there be a necessity that the understanding should take cognizance of the same object according to all the precedent material Images it also frames its own which is wholly spiritual which it separates from all material accidents and whereof it considers all the parts and the relations it may have uniting or dividing them in order to the making of speculative propositions And then it adds thereto the notions of conformity or contrariety goodness or evil from which it frames the practick Judgment which excites the Will and Sensitive Appetite All this would require a longe elucidation But it would not be proper for this place and therefore let it suffice that we have given an account in general of the progress made in the business of Knowledge Art 2. That the Images are multiply'd BUt however the case may stand this Image so framed as before shewn of what order soever it may be is a quality which after it is once produced is multiply'd and diffused into the parts of the Soul as was said before For since there is not any sensible quality which hath not the vertue of multiplying it self and diffusing it se lf into the air and other bodies susceptible thereof as may be observ'd in light colour sound scent c. it is not likely that this which is the noblest of all as being the term and effect of the most perfect action of all should be depriv'd of an advantage common to all the rest Besides were it not for this multiplication it would be impossible to give any reason for most things that happen in Animals For example we should not be able to comprehend how the formative faculty does sometimes change the order which Nature hath prescrib'd it in the Conformation of the parts to follow the designs which the Imagination proposes to it without judging whether it ought to participate of the Images which the latter hath framed since there is so great a resemblance between its work and the imagination And as these images cannot get out of the Imagination so is it necessary they should produce others like themselves which should descend to the lower part of the Soul to design to her the figure which it is then giving to the organs Moreover if the Memory be a power different from the Imagination it is necessary that all the species which it hath in keeping should be of this nature and the effects and as it were the copies of those first Images which were produced by Knowledge and which can no more pass from one power to another then any of all the other accidents In fine there will be no ground to make any doubt of this truth if it may be shewn that after the â—mages of the Imagination are blotted out there are still found some remainders thereof in the other powers and subsist there a long time after the others are lost Now besides that the proof of it is clear in the Memory which so preserves its images is prejudic'd by a too intentive application of spirit and grows less faithfull when the Imagination would relieve it It may be also drawn from those marks which Mothers give their children during their being with child From that kind of Reminiscency which remains in the fingers of a Lutinist even after he hath forgotten the Lessons he could have play'd And from those deep impressions and inclinations which certain objects leave in the Appetite and Will For it is impossible all this should happen as it does but that there must remain some Character of these first Images which the Understanding or Imagination frame and are preserv'd in those other faculties a long time after the former are vanished Yet it is not to be imagin'd that the faculties into which thsee Images are diffus'd should be of the rank of the knowing
to be presupposed that every Appetite hath two parts the Concupiscible and the Irascible by the former it persues Good and shuns Evil by the latter it either opposes or complies with the difficulties which present themselves For as the Universe consists and is full of things contrary and opposite one to another so is there not any thing can continue in it without meeting with enemies which assault and endeavour to destroy it So that it was the work of the providence of Nature to bestow on every thing not onely the vertues which were necessary for the execution of its ordinary and as it were domestick Functions but also those which should secure it against the attempts of others and prevent the violences which it might be exposed to abroad Upon this account it is that all things have some qualities conducing to the preservation of their being and others enabling them to oppose what is contrary thereto and that the Animals wherein these vertues are more distinct have bestow'd on them two different Appetites the Concupiscible to seek out what is convenient for them and avoid what is hurtfull and the Irascible to resist Evil to ingage against and destroy it if there be a necessity In fine the Irascible is that part of the Soul which governs the forces of the Animal and manages them according as the Evil seems to require a weak or powerfull resistance Now these two parts of the Appetite may move either together or distinctly for in Grief onely the Coâ—cupiscible part is mov'd in Courage onely the Irascible but in Anger both are mov'd at the same time in as much as Anger is a combination of Grief and Courage When they move distinctly they frame Simple Passions when they move together they make mixt Passions Art 1. What the Simple Passions and how many there are THe Schools set down eleven Simple Passions iâ— the Concupiscible Appetite six to wit Love Hate Desire Aversion Pleasure and Grief and in the Irascible five to wit Hope Despair Confidence or Audacity Fear and Anger But we are to observe that in this division Constancy is forgotten which is a real Passion and serves for matter to the vertue of CONSTANCY Patience and Perseverance Obstinacy and Hardness of heart as also that among the Simple pasions Anger and Hope are numbred which no doubt are mixt passions the former consisting of Grief and Courage and Hope being framed of Desire and Constancy Moreover Aversion is propos'd as a Passion distinct from Hate though it be the same thing Nay indeed Desire ought not to have been put into the number as being a species of love and having not any motion different from that of the other Art 2. That there aro but eight simple Passions HAving therefore taken off these four passions and establish'd Constancy in their stead there remain but eight simple Passions four in the Concupiscible Appetite to wit Love Hate Pleasure and Grief and four more in the Irascible that is to say Audacity Fear Constancy and Consternation under which Despaire is comprehended Art 3. Why there are but eight simple Passions THis is the natural division of the Passions as being grounded on the several kinds of motions whereby the Soul is stirr'd for since the Passions are the motions of the Soul it is according to the diversity of the motions that the Passions ought principally to be distingish'd It is also easie to be comprehended by the consideration of the motions which the Spirits suffer in the Passions for being like those of the soul which communicates to them the agitation that she endures it is manifest after how many fashions soever the Spirits are moved so many several waies is the Soul also moved Now the Spirits are susceptible of four motions which are common to all natural bodies and are the first and simplest of all motions to wit those of Ascent Descent Rarefaction and Condensation For when they issue out of the heart to spread themselves into the exteriour parts the motion is from the centre to the circumference and that is to ascend and when they make their retreat into the heart 't is the contrary motion from the circumference to the centre that is descent they are rarified when they spread and are dilated and lastly they are condens'd when they are contracted in themselves The Appetite suffers proportionably the same motions for though it changes not place as they do and that its motions are interiour and immanent yet does it nevertheless cause those parts to move which are in the extension of the Soul so that one while it forces them to issue out another it makes them retreat in again one while it dilates another it contracts them When therefore chese four motions are made in the concupiscible Appetite they frame the four first Passions of that Appetite to wit Love Hate Pleasure and Grief For the Soul does as it were issue out of her self in Love she retires into her self in Hate she dilates her self in Pleasure and she contracts her self in Grief But when the same motions are made in the Irascible Appetite which is that part which hath a respect to the difficulties that encompass Good and Evil they frame the four first Passions of that Appetite to wit Audacity Fear Constancy and Consternation For in Audacity the Soul issues out as in Love in Fear she retires as in Hate in Constancy she contracts her self and is confirmed as in Grief and in Consternation she dilates herself and is enlarged as in Joy So that there is a resemblance between the motions of both Appetites and they differ only in reference to the power whereby they are excited and the end which the Soul proposes to herself therein For in Love the Soul issues out of her self in order to the embracing of the Good she persues but in Audacity she issues out of her self to engage the Evil she would oppose and so of the rest as we shall shew more particularly in the Discourse of every Passion and as may be observ'd in the several definitions we shall give of them in the subsequent Article Art 4. The Definitions of the Simple Passions THere are therefore according to the precedent deduction four Simple Passions in the Concupiscible Appetite to wit Love which is a motion of the Appetite whereby the Soul is inclin'd towards the Good in order to its union thereto Hate which is a motion of the Appetite whereby the Soul separates her self and recedes from the Evil. Pleasure which is a motion of the Appetite whereby the Soul is dilated and spreads her self into the Good in order to her more absolute possession thereof Grief which is a motion of the Appetite whereby the Soul contracts her self to shun the Evil that presses upon her The four other Passions which belong to the Irascible Appetite are Constancy which is a motion of the Appetite whereby the soul is fortifi'd and grows resolute in order to the resistance of those Evils which set
to motion then Levity and Rarity and consequently it is requisite that the Organ and first Subject of the Appetite should be of a rare and light matter and that it should be present in all those places where all the motions of the Appetite are made So that there not being any part whereto this may be attributed but only the Spirits it follows that the Appetite hath its residence in them as its first and chiefest subject But in regard there are two kinds of Spirits in general those that are fixt and restrain'd to some part which are the first Bonds whereby the Soul and Body are joyned together and those which are errant and unconfin'd which distribute to all the members the heat particularly assign'd them by the heart it is requisite that they should be the fixt Spirits that have the Prerogative of being the first subject of the Appetite for it is the part the most apt to motion of any that enter into the composition of the Members one that hath a durable and permanent consistence as the Appetite and is without dispute animate it being certain that the faculties of the Soul cannot be in a subject which is not animate For it is not to be imagin'd that the errant Spirits which are not only depriv'd of Soul and Life as it is commonly held but also have not any durable subsistence no more then the Flame which assoon as lighted is thence-forward continually decaying can support a Faculty of the Soul which is fixt and permanent as the Appetite is Whence it may be concluded that the Heart is indeed the Seat of the generall Appetite but it is by reason of the fixt Spirits which enter into its composition and the case is the same of every Member in reference to the particular Appetite Art 2. The Seat of the naturall Appetite ALl that we have said of the Sensitive Appetite may be apply'd to the Naturall Appetite For of this also there are two kinds one Generall which hath a care of the whole Body and is accordingly plac'd in the heart and this is the same with that which disperses the Spirits and humours into all the parts which shakes them in Fevers and makes the Crises and such like motions which regard the whole Body The other is Particular and hath its Seat in every part it attracts what is good for it it drives away what is hurtfull it causes the contraction of the Fibres the convulsion of the Nerves c. But whereas the Sensitive Appetite is not plac'd in the Heart and other parts but upon the accompt of the fixt Spirits which enter into their composition the case is the same with the Naturall Appetite they are also the same Spirits which serve it for a first subject and first Organ upon the same grounds as they are so of the other For since that part is the most apt to motion of any of the Vegetative Soul it should accordingly have a Subject furnished with the dispositions proper to make its motions and there are not any other then these Spirits as we said before I question not but some will make this Objection against what hath been deliver'd That diverse Faculties require diverse Organs and that these two Appetites being different not only in the Species but also in the Genus as belonging to several orders of the Soul cannot have for their subject the same Spirits But it is easily answer'd since we have experience on our side and opposite to these maximes for the same animal Spirits dispose of sentiment and motion the same Substance of the Brain becomes the subject of all the superiour powers of the Sensitive Soul and the flesh as simple as it is hath both the sensitive and vegetative vertue But after all the motion of the sensitive Appetite is not different from that of the naturall Appetite as to the nature and species of motion it is made after the same manner in both and all the diversity found therein is accidental and not relating to the motion For it proceeds only from the cause and condition of the object that moves it which are things not relating to the motion In the one it is the Sensitive faculty that moves for the sensible good or evil in the other the natural faculty moves for the natural good or evil but both move after the same manner and frame the same Passions as we have shewn and consequently there is not any inconvenience that these two powers should have the same Subject in order to the same action We have not any thing to add hereto save that according as the parts have a greater or lesser portion of these fixt Spirits they have proportionably one or the other Appetite more strong and vigorous As also that the general Appetite and particular Appetite do many times assist one the other and many times also they act distinctly But we shall ever and anon have occasion to hint at these matters when we come to treat of the Passions in particular Art 3. How the Passions are compleated NOw to put a period to that which appertains to the general discourse of the Passions we are to consider all the passes in the body after the emotion of the Soul and the fixt Spirits For though the nature of every Passion consists in this emotion yet may it be said that it is not compleat if there be not joyn'd thereto the agitation which the Heart endures and the alteration which is occasion'd in the whole body We are therefore to observe that after the Soul hath been mov'd the Heart and vital Spirits follow her motion and if she would execute without what she hath propos'd in her self she at last causes the Muscles to move in the Passions of the Will and sensitive Appetite and the Fibres in those of the natural Appetite in regard the Muscles are the instruments of voluntary motion as the Fibres are of that which is made by the natural Appetite But how these motions are made we shall treat more at large in the ensuing Chapter CHAP. IV. Of the Motion of the Heart and Spirits in the Passions THe motion of the Heart is made for the Spirits and that of the Spirits for the whole Body For the Heart is mov'd in order to the production and conservation of the Spirits and these are also moved for the communication of the vital heat to all the parts to bring into them the aliment whereby they are to be nourish'd and to transport the humours from one place to another as the Soul thinks it necessary as it happens in the Passions as also in Crises and upon other occasions That this may be the better comprehended it is requisite that we ascend to a higher disquisition of things and since there is so much spoken of the Spirits our next examination must be to find out what they are of what matter they are compos'd and how they are framed And indeed it may be affirm'd that neither Philosophy nor
of the Heart and Arteries though no doubt but the Spirits are therein agitated And indeed they are bodies so light and susceptible of motion that the least agitation of the Soul must needs stirr them Which thing cannot be said of the Heart which is massy and heavy of it self and hath a function so necessary to life that it ought not without great necessity or a great effort to interrupt or disturb it In light Passions therefore the Spirits only are agitated and stirr'd but when they become strong not only the Spirits but the Heart also follows the emotion and disturbance of the Soul SECT 2. Why the Heart and Spirits move in the Passions BUt what end does the Soul propose to her self in all these motions What advantages can she receive thereby It is not to be doubted but that as she hath a design to be united to the good and to shun or oppose the evil so does she imploy these Organs to attain those ends and believes that the motions she puts them upon are absolutely necessary thereto And it is true there are some which produce the effect she expects from them but there are also some that contribute nothing to the obtaining of her desires For example when in Anger the Spirits separate the venome and the choler and convey them into the teeth and tusks of animals it is certain they are so many offensive arms fit to assault and destroy the enemy When in Love and Joy the Spirits stirr the purest and gentlest part of the blood that is conformable to the condition the Soul is in which then requires only agreeable objects would not be disturbed by the agitation of choler and melancholy which are troublesome and malignant humours And so it may be affirm'd that in all the other Passions the Spirits are put upon such motions as are conducible to the designs of the Soul as we shall make it appear when we come to discourse of every one of them in particular But for one of this nature there are a thousand others which are no way advantageous and which rather serve to discover the precipitation and blindness the Soul is in then to obtain what she proposes to her self For that the Heart opens and dilates it self in Love and Joy that it shuts and contracts it self in Fear and Sadness That the Spirits should diffuse themselves and issue out in the former and that they should retreat and draw up together in the latter all this contributes nothing towards the attainment of her end I know her persuasion is that opening the heart she makes a freer passage for the Good to enter in that shutting it she excludes the Evil that commanding the Spirits to march out she imagines that she comes neerer the objects and ordering them to retreat to the Heart she is at so much the greater distance from them But the troth on 't is that neither Good nor Evil enter into the Heart and the motion of the Spirits causes not a greater or a lesser distance between the Soul and them then there was before For it being acknowledg'd that she is spread over the whole Body she is already where the Spirits conduct her and quits not those places from which they endeavour to remove her Yet are we not much to wonder at the errour she falls into upon those occasions for having not an exact knowledge of all things that concern her she is surpris'd by the unexpected arrival of the Good and Evil which present themselves to her and in the distraction they put her into she does all that lies in her power she bestirs her self and sets her organs in motion according to the aim she takes and among many things which contribute to her design she does an hundred others that are of no advantage thereto nay may be prejudicial In the actions which are ordinary to her and have been ascrib'd her by Nature she is very seldom deceived for she regularly commands the Spirits into the parts to inspire them with vital heat to supply them with the blood whereby they are to be nourish'd to make the evacuations which are necessary it being the instinct which guids her and justly appoints her what she ought to do But when this assistance fails her she does as a man who punctually executes what he finds in his Instructions but is extreamly at a loss when he is to do something which he finds not in his papers He then regulates himself according to what he had done before upon the like occasions and being in hast he hazards the success of the affair which sometimes comes to a good period but most commonly happens otherwise then the man had imagin'd The case is the same with the Soul when Good and Evil surprise her For she not finding in the instructions of the Instinct what she ought to do upon such occasions proceeds according to her ordinary manner of action she causes the Spirits to advance forwards or retreat as she is wont to do in the necessary actions of life and considering the precipitation she is in and the little knowledg she hath she has neither the time nor discernment to see whether they will be advantageous or disadvantageous to her design SECT 3. What Faculty it is that moves the Spirits IT is therefore manifest that the Soul causes the Spirits to move to the end they should communicate the vital heat to all the parts that they should supply them with the blood whereby they are to be nourish'd and that they should transport the humours from one place to another when she thinks it necessary as it happens in the Passions in Crises and others The question now is to know what part of the Soul gives them their motions whether the Vegetative or the Sensitive As to the distribution of the vital heat and aliment as also for the transportation of the humours in diseases it is most certain that the Vegetative soul is the principle of all these actions But the difficulty still remains concerning the motions of the Spirits in Passions For on the one side it seems that the sensitive Soul ought to move them since she it is that excites the Passions that they move in effect with a respect to the sensible Good and Evil and that they propose to themselves the same end as she does On the other side the motions of the sensitive Soul are voluntary and may or may not be made at the pleasure of the animal as may be seen in the motion of the Members In the mean time that which the Spirits suffer is necessarily made and the Soul can neither excite nor hinder it when she pleases So that it seems that belongs to the jurisdiction of the Vegetative Soul and that in the association there is between the faculties and the mutual assistance they give each other this latter is joyn'd with the Sensitive to promote its possession of the good or recession from the evil which presents it self to