The art how to know men originally written by the sieur de La Chambre ... ; rendred into English by John Davies ...

THE ART HOW TO KNOW MEN.

THE ART HOW TO KNOW MEN. Originally written , By the Sieur DE LA CHAMBRE , Counsellour to His Majesty of France , and Physician in Ordinary . Rendred into English By JOHN DAVIES of Kidwelly .

Licensed , March 2. 1664 / 5. ROGER L'ESTRANGE .

LONDON , Printed by T.R. for Thomas Dring at the George in Fleetstreet , neer Cliffords-Inn . M. DC . LXV .

TO THE RIGHT HONOURABLE CHARLES EARL of CARLISLE , Vicount HOVVARD of Morpeth , Baron Dacre of Gilsland , Lord Lieutenant of Westmerland and Cumberland , and one of His Majesties most honourable Privy-Council . MY LORD ,

IF the Present your Lordship here receives be consider'd only according to its bulk , I must , no doubt , lie open to the reproach of offering so mean a Sacrifice , at the Shrine of so noble a Name . But if the excellency of the Subject treated of be put into the other Scale , with this allowance , that whatever is offer'd derives its merit from the sincerity and devotion of the Offerer , I may more rationally hope the acceptance , than fear the rejection of it .

Your Lordship will find , in this small Treatise , the Frontispiece , or first Draught , of the boldest design that , haply , was ever undertaken in the Empire of Learning , to wit , THE ART HOW TO KNOW MEN ; an Art , comprehending what ever contributes to the discovery of their most secret Inclinations , the Motions of their Souls , their Vertues and their Vices ; an Art , which , if well studied , will bring to those who shall attain it , answerably to their several qualifications , the greatest satisfaction and advantages imaginable .

For what greater can any one man frame to himself , than those , which accrue from his knowledge of another , even though they move in the meanest station of Affairs ? But if those are so considerable , how much more must they be , which are made by persons entrusted with the management of Embassies , and the most important Transactions of Crowns and Scepters , and consequently , oblig'd to treat with People of different Tempers and Climates ? In these last it suffices not , to be guided by those common observations and characters of men , which are obvious to the Populace , and commonly mask'd and disguiz'd ; but the grand secret is , to penetrate into the Closets , and insinuate into the very bosoms , of Princes and Favourites .

And this consideration it was , which the more inclin'd me , to make a particular dedication of this Labour of mine to your Lordships patronage . For whom could I expect more favourable to the ART HOW TO KNOW MEN , than One , who had so lately satisfy'd the world , how well he had studied it before ? From whom could that Art look for a kinder reception , than from one who had shewn himself so much a Master of it , in carrying on a Negotiation , which led him , from the most , to the least-civiliz'd extremities of Christendom ?

Your Lordship might here expect I should give some account of my Author , the Advancer of this so excellent and beneficial an Art ; but I refer what I have to say of him to another place , concluding here , after I have begg'd your Lordship's pardon for the rudeness of this Address , with an assurance , that it is made with the greatest respects and submissions , and , consequently , that I am ,

Right Honourable , Your Lordship 's most humble , and most obedient Servant , J. DAVIES .

AN Accompt of the AUTHOR , taken out of the History of the French Academy , Printed at London , in the year M. DC . LVII . Pag. 229.

THe Author of that History , being to give an accompt of the first setling and advancement of the Academy , to that time , thought fit , towards the end of his Work , to set down a Catalogue of the Members of it , of which number our Author being one , I find this said of him , being the sixth nam'd in the Catalogue .

MARIN CVREAV DE LA CHAMBRE , Counsellor to the King in his Councils , and his Physician in Ordinary , born at Mans. His Works in Print are , New Conjectures about Digestion . New Conjectures concerning the Causes of Light ; the Overflowing of the Nile ; and the Love of Inclination . The Characters of the Passions , in two Volumes . A Treatise of the Understanding of Beasts . New Observations and Conjectures about the Rainbow . If he perfect what he hath begun , we shall have a Continuation of the Characters of the Passions ; A Treatise of Man's Beauty ; Another , Of the Nature and Dispositions of Nations , and THE ART HOW TO KNOW MEN. He hath translated into French , the Eight Books of ARISTOTLE's Physicks , which are not Printed ; and he gives us hopes , ere long , of a Commentary on the Aphorisms of Hippocrates , which he calls Usus Aphorismorum ; his design is , after he hath set down Hippocrates's meaning in each Aphorism , to apply it to other Subjects , and shew all the Vses which may be made of it . Thus farr the Author of the History . It is very probable , that , not only those Pieces here mention'd of his , but also divers others are since Printed , in several Languages . Of which we shall forbear to give any further , since we cannot give an exact , accompt .

TO The very Worthy Translator of this Exquisite Piece , THE ART HOW TO KNOW MEN.

THere are various kinds of KNOWLEDG that belong to Man , The chiefest of all is , To know his Creator ; The second , to know Himself ; The third , to know his Fellow-Creatures , especially , for Man to know Man .

Touching the first , 'T is so sublime , and transcendent a Speculation , that , though the greatest Theorists have scru'd up their Wits to the highest Pin , yet , the further they soar'd , the more they were at a loss ; For there is no Finite Intellect can frame a Quidditative apprehension of God ; There may be Negative conceptions of Him , as to think he is Immense , Infinite , Immortal , &c. Or there may be Relative Expressions of Him , as when we call Him Creator , King , and Conservator of all things , &c. Or , He may be describ'd by an accumulation of Epithets , as Almighty , Mercifull , Just , and by the Abstracts thereof , &c. But for a comprehensive Quiddity of His Essence , it cannot fal under the capacity of any created power ; In so much that the Dedication inscrib'd upon the Greek Altar , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To the Vnknown God , may , in a sane sense , carry with it a holy kind of Admiration and Modesty , rather than Ignorance .

Concerning the second , It was the Motto , which the greatest Philosopher fix'd upon the portal of his School , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Know thy self ; And one would think that every one is near enough to attain this knowledg , yet 't is observ'd , that not one Physician among twenty , will venture to minister himself Physick , when he is dangerously sick ; And touching the Mind , every Man commonly looks upon himself through a Magnifying-glass , so that he cannot behold his true proportion .

Touching the last , viz. for knowing our Fellow-Creatures , we have been near upon six thousand years in study of it , yet , if what we know all this while were cast in to counterballance with what we know not , 't is thought the scale of Ignorance would outweigh that of Knowledg .

But for Man to know Man , which is the Subject of this Treatise , it is an Art as full of incertitude as any ; The lineaments of the Face , and lines of the Hands , are not streight enough to lead us unto it , though Vultus be Index Animi , though the Eyes be as the Casements of the Soul , yet , many times they prove false Glasses ; though ( as the Turk believes ) every Man's Fate and Fancy be written in his Forehead , yet the letters are so obscure , that we cannot read them ; and the Poet tells us Fronti nulla fid es . —

Indeed , the probablest way to get this Art , is by Conversation , and Discourse , according to the Italian Proverb , A Roma ti viddi , a Venetia ti conobbi , I saw thee at Rome , I knew thee at Venice ; which made the Philosopher say to a man who had a promising Face of Wisdom , I thought thee wise , till I heard thee speak .

This Sagacious and sharp-sighted Author , hath gone very farr in this Art , as appears in this Discourse , and in other acute Notions that I have read of His , which shew him to be full of pensees desliees : Moreover , I had the good hap , and occasion to know Him , and converse with Him in Paris ; and truly I believe , He may well be ranked among the Philosophers of the Vpper House which this Age affords ; Therefore Sir , besides your great Ingenuity , you discover also much Judgment in the Election of your Authors , who are much oblig'd to you , for your exact fidelity in rendring them ; And consequently , it may well be said , that You have attain'd the Art of knowing Men , by penetrating the true sence , and every Souls of those Authors you deal withall .

JAM. HOWEL .

THE PREFACE . Wherein is treated of the Excellency of the ART HOW TO KNOW MEN , and of the Author's Design .

IT was a groundless complaint of him , who wish'd Nature had plac'd a window before mens hearts , that their thoughts and secret designs might be seen . There was , I say , no reason for that complaint , not only , in regard those are not things which fall under the Senses , and that though the eyes saw the very bottom , and all the windings & turnings of the heart , yet could they not observe any thing therein , from whence they might derive the least knowledge of it : but also , in as much as Nature hath made other provision for this discovery , and found out more certain means to make it , then would have been that strange openness , which Momus imagin'd to himself .

For she hath not only bestow'd on Man voice and tongue , to be the interpreters of his thoughts ; But out of a certain distrust she conceiv'd , that he might abuse them , she hath contriv'd a language in his forehead and eyes , to give the others the Lye , in case they should not prove faithful . In a word , she hath expos'd his soul , to be observ'd on the out-side , so that there is no necessity of any window , to see his Motions , Inclinations , and Habits , since they are apparent in his face , and are there written in such visible and manifest characters .

From these characters , it is our design to frame the greatest and most advantageous work , that haply was ever undertaken ; a work , wherein the Noblest and most necessary discoveries of knowledg , which Man can arrive unto , are contained ; in fine , a work , wherein may be found the secret and perfection of Wisdom and humane Prudence .

These great promises will be thought the more attainable , when it shall be known , that what we undertake is THE ART HOW TO KNOW MEN , an Art whereby every man is taught to know himself , wherein consists the highest point of Wisdom ; and withall to know others , which is the Master-piece of Prudence .

The secret of Wisdom consists in this , that a man knows what he is himself , what he may do , and what he ought to do ; and that of Prudence , in knowing also what others are , what they may do , and what they are desirous to do . Can any knowledg be more delightful or more profitable then these ? And may not he , who hath acquir'd them , justly pretend to the acquisition of the greatest advantages of this life .

Now the Art of Knowing Man teaches all these things : For though it seems to have no other end , then to discover the Inclinations , the Motions of the Soul , the Vertues & Vices , which are observable in others ; yet does it , with the same labour , teach every one to find them out in himself , and to deduce more rational and more impartial judgments thereof , then if he first considered them in his own person .

For it is most certain , that we cannot by our selves come to a perfect knowledge of our selves : and our Souls may , in that respect , be compar'd to our Faces , inasmuch as the former , as well as the latter , can only view themselvs in Mirrours . If she attempts the beholding of herself , the trouble she is at in that self-reflection distracts and wearies her , and self-love corrupts , and poysons , all the judgments she makes of her-self .

For instance , a person transported with Anger cannot make any just judgment of his passion , which , how furious soever it may be , still thinks that all the reason and justice is of its side . A covetous person thinks his most sordid cares the effects of Prudence and Necessity . In a word , all our Inclinations and Habits please and humour us , all our Passions seem rational to us . Who therefore could be sensible of them , much less condemn them , having the recommendation of pleasure , & being maintain'd by an appearance of Reason , which are the two greatest corrupters of our sentiments ? To apprehend therefore their imperfections , it is requisite we saw them in another , that being a glass which flatters not ; and though those we make use of do represent such Images as are immediately blotted out of the memory , the case is not the same with this , which makes constant and permanent draughts , the remembrance whereof is not easily lost . In fine , it is a thing out of all dispute , that there is no better way for a man to come to the knowledg of himself , then by studying that knowledg in others .

Thus is it then , that the Art , weteach , is able to bring a man to the knowledg of himself . But inasmuch as there are two kinds thereof , one Physical and Natural , which examines the composition of Man , the nature of the Soul's faculties , and the admirable Oeconomy observable in their functions ; the other , Moral , which relates to Morality , and makes a discovery of the Inclinations , Passions , and Vices : it must be acknowledg'd that it undertakes not to give an account of the former , to the utmost extent it is capable of , but leaves the absolute and exact disquisition thereof , to Medicine and Philosophy . But being oblig'd to make the strictest examination of things relating to Manners , it is impossible , but that , enquiring into their causes , and the manner whereby they are framed in the Soul , there falls within its design the noblest and most intricate part of Physick or natural Philosophy , and , treating of the conformation of parts , the temperaments Spirits , Humours , Inclinations , Passions , and Habits , It should not discover what is most secret , in Body and Soul .

Nay , I have this further to affirm , that by all these discoveries of Knowledg , it elevates the spirit of Man , to the Soveraign Creator of the Vniverse . For , acquainting it with the infinite miracles remarkable in Man , it insensibly inclines him to glorify the Author of so many wonders , and , by that means , directs him to the end , whereto he is design'd .

For should he consider only the structure of Man's body , how can he forbear being ravished with astonishment , to see the order and symmetry of all the springs and Ressorts , from which this admirable Machine derives its motion ? And the unimitable Art which is concealed therein , would it not discover to him the hand that was employed about it , and the understanding and design of the great Master , whose work it is ?

But if he would raise his thoughts yet a little higher , and make a privy-search into the secrets of the Soul , to find out , there , the manner whereby she comes to the knowledge of things , how she moves , and how many several motions she assigns her-self ; What excess of ravishment would not the knowledge of so many miraculous operations cause in him ? What sentiments would he not have of the Goodness and Wisdom of God , who hath lodg'd so many vertues , in so small a space , and not only epitomiz'd all the creatures in Man , but would also make in him an abbreviation of himself ?

For , not to enter into any discourse of our ineffable Mysteries , & keep within the bounds of Nature , the Inclination he hath infus'd into him towards all sorts of good things , the Light , wherewith he hath illuminated him , in order to the knowledge of all things , are they not the effusions of his infinite Goodness and Wisdom ? But what is yet more astonishing , hath he not enclos'd within the spirit of Man , which hath its limits and boundaries , the whole extent and infinity of his Power ? And by a miracle which is hardly conceivable , hath he not invested him with a power of creating all things as himself ? For if the understanding produces , and , in a manner , creates the images and representations of those things which it knows , it must needs follow , since it hath the power to know them all , that it also , according to its manner , creates them all , and consequently that it is the Creator of a new world , or at least the Copist , or after-drawer of all the works of God . It must be so , inasmuch as when it thinks on the Sun , it cannot do so without making , at the same time , another Sun in it self . By the same rule it makes also Starrs , Heaven , Elements , in a word , whatsoever is in the Vniverse .

But if God hath wrought one miracle by bestowing an infinite power on a limited thing he hath also done another , in joyning greatness and power , with misery and weakness . For it is certain , that of all the Creatures , there is not any subject to such a multitude of miseries and infirmities as Man : Nay , these are rais●d even out of his advantages , and if he had not that pregnancy of wit , and the delicate composure of body which he hath , he would not be so unfortunate and miserable , as he is . So that it may be said , by instancing him alone , we may decide that famous Probleme , which hath been so often propos'd , to wit , What thing is that in the world , which is , at the same time , both the greatest and least ?

He therefore is only to contemplate himself who would enter into the knowledg he ought to have of the Divinity , and there he will find eternal subjects of the praises , and respects , and thanksgivings , which he is oblig●d to render upon all occasions , and at all times ▪

These are the high Lessons which may be learn'd by the ART HOW TO KNOW MEN. But when it shall be advanc'd to those , whereby it would discover the inclinations , manners and designs of others , there will be a necessity of making this general acknowledgment , that it is the surest guide can be taken for a man's conduct in civil life , and that he who shall make use of it , will avoid thousands of dangers and inconveniences , into which , from time to time , he runs the hazard of falling . There need no reasons to prove a thing so clear , since it is certain that if the ART is able to perform what it promises , there are few actions wherein it is not necessary ; as for instance , the Education of children , the choice of Servants , Friends , Company , and most others , which cannot be well done without it . It shews the opportunities , and favourable conjunctures of time , wherein a man ought to act or speak a thing , and teaches him the manner , how he ought to do it . And if it be requisite to suggest an advice , to inspire a passion , or design , it knows all the passages , through which they are to be derived into the Soul . In fine , if we may rely on the advice of the Wise-man , who forbids our conversing with an angry or envious person , and going into the company of the wicked ; What can rescue us from those unhappy accidents , but the ART we treat of ? For the account commonly given of Man is deceitful , if a man go only according to the reputation they have ; and dangerous , if their acquaintance be gotten by conversation : but that , which our ART promises , is only without fraud or hazard .

Yet is it not to be imagin'd , as some at first sight are apt to do , that this ART is no other then PHYSIOGNOMY , and that its power reaches no further , then to make a discovery of the present inclinations , and thence draw some light conjectures , in relation to Vertues and Vices . For , besides that it does all this , as well as the other , but with greater exactness , as shall be seen hereafter ; it goes much further , since it promises to shew , what were , or will be , the inclinations and passions , past and to come , the strength and weakness of mens minds , the dispositions they have to certain Arts and Sciences , the Habits they have acquir'd : and what is most important , it teaches the way , to discover secret designs , private actions , and the unknown Authors of known actions . In a word , there is no dissimulation so deep , into which it does not penetrate , and which , in all likelihood , it will not deprive of the best part of those veils , under which it lurks .

Now , forasmuch as all these things may be reduc'd to four principal heads , to wit , the INCLINATIONS , the MOTIONS OF THE SOVL , VERTVES & VICES , it is oblig'd , ere we pass any further , to tell us in the first place , What Inclination is , what are the causes of it , and how it is framed in the Soul . 2. How the Soul is Mov'd , nay how and why it causes the heart and spirits to move in the passions : In fine , 3. Wherein Vertue and Vice consist , and what is the number of the Species of both , whereof it may make its judgment .

Besides , since it ought to denote 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 man , requires not an excessive vivacity of Imagination , nor an over-circumspect Judgment , nor a too happy memory : Nay , it cannot bear with these sublime Spirits , which are alwaies fixt on the contemplation of things high and difficult , not only upon this account , that , having design'd man for society , it expects , he should equally apply himself to Contemplation and Action ; but principally , in regard that it is impossible , the body should have its natural perfection , when it hath the dispositions requisite to sublimity of Spirit . For the Body must needs be weak , when the Spirit is too strong , as the over-great strength of Body lessens and weakens the Spirits , as we shall shew more at large hereafter .

The case is the same with all the other faculties ; for if the Appetite be too apt to move , if the Senses too subtile , if the Concoctive virtue , the evacuative , or retentive , be too strong , they are so many defects and irregularities : they should all be proportionate to the equality of the Temperament , which does not admit of these vicious perfections .

Art. 3. That all the Faculties ought to be in a Mean .

ANd that this is true , even in those faculties , which are spiritual , may be deduced hence , That the action and the power ought to be conformable one to the other , in as much as the action is only a progress , and effusion of the active power . If therefore actions cannot be perfect but so far as they are moderate , it is necessary , that the faculties should derive their perfection from their moderation . But it is a receiv'd maxim in morality , That actions , to be virtuous , ought to be in a mediocrity , and consequently , the faculties , from which they proceed , should also be in the same mediocrity . Now the first spring of this mediocrity is the Indifference , which is natural to the rational Soul : for since the Action is conformable to the power , the actions should be as indifferent as the other is , and though it be determined by the action it does , yet does it nevertheless preserve its indifference , by the mediocrity , which the action receives from it . The reason is , that what is in the mean is indifferent , in respect of the extremities , and that what is in the extremity is less indifferent , and more determinated , then what is in the mean , as we have shewn already .

And thence proceeds the necessity there is , of moderating the passions . For though , in other animals , they are the more perfect , the greater and stronger they are , and that the more fearful a Hare is , and the more cruel a Tigre , the more perfect is each of them in its kind : yet is not so in those of man , in as much as they ought to be in a mean , between excess and defect , that they may be the more conformable to the indifference of the superiour part .

Art. 4. That all natural Inclinations are defects .

I Conceive it will be no hard matter to apprehend , and subscribe unto all these truths , because they are maintain'd by reason and experience . But there is yet another may be deduc'd from the same principles , which I question not will be thought very strange , though it be no less certain . It is this , That , though there be some Inclinations which are good in themselves , and deserve commendation , such as those men have for the virtues ; yet are they defects , and alter the natural perfection which is conformable to humane nature . And certainly , this will occur upon common observation and experience , that those who have from their birth , some excellent virtues , have had them attended by greater vices , for a man must needs fall into defects and imperfections , so far as he is at a distance from perfection . Now the perfection of man is , to be indifferent , and , not determinated to any particular virtue , he should be capable of all . For the Virtues that come along with the birth are not real virtues , they are only the initiatios of them , or rather , they are but inclinations which a man hath for them . In a word , they are bounds and limits , confining the capacity of the Soul , which is universal , to a particular habit . The Soul , of its own nature , is not determinated , and ought to be capable of all humane actions ; And , as it may know all things , so is it requisite , that the Appetite , which follows her knowledg , should have also the freedom to incline it self to all things . And this universal capacity is at the same time an effect of the spirituality of her nature , and the cause of the liberty she hath : For if she were material , she would be determinated , and if she were not indifferent , she should not be free .

The Inclinations therefore , which man may have , though they might be for the most excellent virtues , are imperfections ; he ought not to have any for any one in particular , but for all together . And this is that , which the Angel of the Scholes hath so judiciously deliver'd , when he affirm'd , That there is no Animal , but hath some inclination , to a Passion conformable to his nature ; but that man only is the mean of all , and that it is requisite , he should be equally susceptible thereof , in as much as he is , of his own nature , indifferent and indeterminate .

To conclude , since the Temperament and the Conformation of the parts are the two principal causes of natural Inclinations , as we shall shew hereafter , and that they make the Soul incline to those actions which are conformable to them , it is not to be doubted , but that the mediocrity , and the mean , which they ought to be guided by in man , does also invest the Soul with an equal bent towards both the extremities .

Art. 5. That every species hath its proper Temperament .

BUt it is to be observed , that in the distribution of the Temperament , made by Nature to Animals , she hath in the first place considered their species , and hath appointed every one , that which was most convenient for it . For example ; she hath assign'd a hot and dry Temperament for the species of the Lion ; a hot and moist , for that of a Horse ; a cold and dry for that of an Asse , and so all the rest . But , as she hath been careful of the conservation of these species , and , to that end , hath bestow'd on them the two Sexes , which were to receive different qualities , she hath been oblig'd to divide this first Temperament , and to give one part of it to the male , and the other to the Female . For though , in the species of the Lyon , the male and female are hot and dry , yet is it certain that the female is such , in a lower degree then the male , and the same thing is to be said of all the rest .

It is therefore to be granted , that the just and equal Temperament , we have spoken of before , is that which is most convenient to humane Nature . But in as much as it was also requisite , that the man and Woman should have different qualities , that just Temperament was divided between them , and without straying too much from that perfect Temperature , the man hath receiv'd a little more heat and drought , and the Woman a little more cold and moisture .

And this is the true interpretation that ●●e must give to the Fable of Androgyne , when Plato saies , that Man and Woman at the beginning made up but one body , which was of a round figure ; that they were afterwards divided into two , and that the Love they have one for the other , is onely the desire they have to be re-united , and a means of their perpetuation . For , this first union of Man and Woman , is nothing else but humane nature comprehending both Sexes , and having , for its body , that just temperament , which may be compar'd to a round figure , whereof all the parts are equal and uniform . But in the distinction , which was made of this nature , into two Sexes , that Temperament was divided into two parts , and thence were fram'd two bodies , unlike one to the other , in respect of the different qualities , which they receiv'd in order to the conservation of the species .

Art. 6. Why Sexes were bestow'd on Animals , and why the Male is hot and dry , and the Female cold and moist .

THe bestowing of Sexes on Animals , was onely in order to Generation , and where there is no generation to be made , there are no Sexes , as in Angels . But in regard this action , as all others whatsoever , stands in need of two principal causes , to wit , the Efficient & the Material , there was a necessity , that every species of Animals should be divided into two Sexes , to execute the function of these two causes . And that is also the reason there are but two Sexes , for as much as ●hese two causes are sufficient for any action whatsoever .

But whereas there is not any vertue or power , which stands not in need of certain dispositions , to execute the function , whereto it is design'd , and that among the corporeal dispositions , the first qualities are most efficacious and most necessary ; it must follow , that heat and drought , as being the most active , should be bestow'd on the Sex which executes the function of the Efficient cause , and that cold and moisture , as being the most passive , should be most observable in that Sex , which represents the Material cause . And this is the original reason , why Man is hot and dry , and Woman cold and moist , for that Man hath the vertues and qualities of the Efficient cause , and the Woman those of the Passive cause .

For , though there be some dispute among the Philosophers , concerning the function of the Female in the business of generation , and that it is maintain'd by some , that she is concurrent to the production of the Animal , as well as the male ; yet not thinking it necessary to produce the reasons and experiences which destroy that opinion , this at least is certain , that if the said assertion should be granted , it must be acknowledg'd , that the active vertue , which the Female may have , is much weaker in it , and that the Passive cause is the more predominant . Which is enough to prove , that the passive qualities are also the more prevalent in the same work .

And certainly , to make this truth the more clear , we need onely consider the natural constitution of the Woman . For her weakness , as to body ; a smaller conformation of the parts ; the fearfulness , which is natural to her ; the delicacy & softness of the skin and flesh , and the many humours wherewith she abounds , are infallible demonstrations of the cold and moist temperament she is of .

Art. 7. Wherein the Beauty of Sexes consists . That there are two sorts of general effects 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

IT being therefore granted , that the Temperament of Man is hot and dry , and that of the Woman cold and moist , we are now to consider , what dispositions these Temperaments raise in the Soul , and what constitution the whole body receivs from them . For , the Perfection and Beauty of each Sex consists on these two things , for as much as the intellectual Beauty which ought to be in them , is nothing else than a combination or concurrence of all the faculties which are necessary to them , for the execution of those functions , whereto they are design'd ; and that the corporeal Beauty is also nothing else , than a concourse and compliance of all the dispositions which these faculties require in the parts , to become organs subservient to their functions . For that part is beautifull , which hath the largeness , figure , and all the other dispositions , necessary for the performance of the action it ought to do : and if all these are not in it , or that it have any dispositions which are not requisite , it must needs appear ugly and deformed .

Howere it be , we are here to observe one thing , which is very considerable in this matter , and in all the effects of Nature , which is , that there are two kinds of these effects , some wrought for a certain end , which Nature proposes to her self ; others wrought out of pure necessity , so as that Nature had not any design in the working of them . That a man should have hair on the chin , the eye-lids , and eye brows , is for some particular end , which Nature proposes to her self , wherein she never fails of her purpose , she disposing the matter of the hair , and directing it her self into those parts . But , that he should have any on his breast , is not an effect proceeding from the design of Nature , for if it were , all men would have some there , and therefore , abundance of matter is onely the cause thereof , it being the property of that , to make us way where ever it can .

This is also most evidently apparent in the Passions ; for that a man ▪ transported with anger , should keep a stirr ; that he should threaten ; that he should strike ; all these are actions whereby he pretends to revenge himself , which is the end of that Passion . But that his countenance should be enflam'd ; that his forehead should be wrinckled ; that his words should fall from him with certain interruptions ; these are effects wrought by necessity , so as that the Soul had no design in the production of them , in regard they do not contribute to the revenge , whereto she is inclin'd .

Art. 8. That there are some Faculties and Inclinations , which it is Nature's design to bestow on the Sexes , others not .

UPon these grounds , we may affirm , that there are some Faculties and Inclinations , which Nature hath , out of a formal design , bestow'd on the several Sexes : such as are the faculties of the Soul considered in themselves , and in their origin , excluding all modification by the Temperament , as the rational , the sensitive , the vegetative Faculties , and consequently the Inclinations , which accompany them ; for every Animal power leaves in the Appetite , an inclination to perform its proper actions . But as to the powers and inclinations which proceed from the Temperament , as the strength or weakness of those first faculties , the Inclination to confidence or fearfulness , to liberality or avarice , &c. Nature hath not any design to bestow them on either Sex , in as much as the natural perfection of the humane species do's not admit of any in particular , as oblig'd to be equally capable of all , by reason of its being indeterminate and indifferent , as we have shewn before . It is therefore out of pure necessity that they are raised in the Soul , and by the connexion and unavoidable consequence there is between the effects and their causes .

True it is indeed , that Nature hath propos'd to her self to bestow on Man , besides the Faculties convenient for his species ▪ those also which are proper to his Sex , to wit , the active vertue in order to generation , and heat and drought to serve as instruments to that vertue , as she hath bestow'd on the Woman the passive power , and cold and moisture , to perform the function of the material cause . But all the Inclinations consequent to those qualities , as confidence or fearfulness , liberality or avarice , &c. are onely dispositions fram'd in the Soul , without her knowedge , and beside , or against her intention . It must be confess'd they are natural , because they are by accident in the order of Nature , and follow the causes which depend on the matter . Nay , they are allow'd to be perfections , and if they should be wanting , there would be a defect , in as much as the causes , from which they proceed , necessarily require that consequence and concatenation which is between them . For , a Man who should not be couragious , or a Woman who should not be timorous , would be guilty of the same imperfection , as a Lion that should be fearfull , and a Hare that should be couragious .

Art. 9. That there are some parts fram'd by Nature out of design , others not .

THE same thing may be said of the Conformation of the parts ; for Nature hath , in her Idaeas , that figure which is most convenient to every species , and which she would bestow on every individual , were she not prevented by the particular causes , such as is the Temperament . And though she gives each Sex a different structure of body , yet does she , as much as lies in her power , always preserve the character of the figure , which is proper to the species . For , though the Conformation of the Woman's parts be different from that of the Man's , yet is there a greater resemblance between her and Man , than any other Animal whatsoever .

Now , it is certain , there are some parts which are proper to each Sex , and such as Nature hath a design to frame after such and such a fashion ; as those that serve for organs to perform the functions , whereto each of them is ordered : But for the rest , as height of stature , largeness of head , a square figure of the face , &c. which are to be observ'd in Man , or lowness of stature , littleness of head , and roundness of face , &c. which are proper to the Woman , all this variety , I say , proceeds not from the design of Nature , but pure necessity , consequently to the Temperament , which is proper to either , though it contributes to the perfection and beauty of the body , for the reasons we have given already .

SECT. 2. Wherein the Perfection of the Male consists .

Art. 1. Of the Inclinations proper to Man .

THis presuppos'd , we now come to observe the Inclinations , consequent to the Temperament of Man . Nature hath made him hot and dry , for the end we have already assign'd , But according to the proportion of his being hot , he must necessarily be strong , and consequently thereto , that he should be naturally Couragious , desirous of Fame , Magnanimous , Sincere , Liberal , Mercifull , Just , Gratefull ; and consequent to his being dry , he should be Resolv'd , Constant , Patient , Modest , Faithfull , Judicious .

The reasons of all these effects are easily found . For , as the Soul makes use of these qualities , knows what she is able to perform by their means , and is inclin'd to the actions conformable to their vertue : So upon he● being sensible of the heat , which is the principle of strength and courage , she takes a confidence in her self ; and , upon that , she would command , she courageously undertakes , and slights small dangers : And being courageous , she is forward , free , and without artifice . She is also liberal , not onely upon this account , that it is the property of heat to dilate it self , but also for this reason , that the confidence she hath of her self , takes away the apprehension of wanting those things that shall be necessary for her . She easily pardons , because she thinks she cannot be injur'd : She is just , because she desires little , as being satisfy'd with her self ; in fine , she is gratefull , because she is just and liberal .

On the other side , as drought obliges things to keep within their bounds , and hinders them from spreading and dispersing themselves ; so she accommodates her self to this vertue , and is fortify'd within her self , not easily changing the resolutions she hath taken , patiently enduring the inconveniences which happen to her , constantly endeavouring to perform the promises she hath made , and not suffering her self to be carried away with the vanity of those honours , which she deserves not . In a word , drought contributes to the purity of the Spirits , and checks the impetuous sallies of the Imagination , allowing the time , required by the understanding , for the consideration of things , whence proceed prudence and soundness of judgment

Art. 2. That the Temperament of Man is hot and dry in the first degree .

BUt it is her to be observed , that all these natural vertues are not consistent with these two qualities if they be excessive . For , if the heat be too great , instead of Courage , it will raise Temerity ; the desire of Fame will be chang'd into Pride ; Magnanimity , into Insolence ; Liberality , into Prodegality ; Justice , into Severity ; Clemency , into Induigence ; and Gratitude into Ostentation and Vanity . In like manner , if drought be predominant , the Constancy of the Soul degenerates into Obstinacy , Harshness , Insensibility , Austerity . The perfection therefore of the Temperament convenient to Man , in respect of his Sex , should come as near as may be to the exact Temperature , proper to humane Nature , as we have shewn ; And so it may be affirm'd , that it ought not to be hot and dry , but in the first degree , whatever goes beyond it leading to excess and imperfection . The reason this , that Nature , which always endeavours to give the several Sexes the Temperament convenient to the species , recedes no further from that ▪ Temperament , than is necessary for the disposing of them into the order of those causes , whereof they are to perform the function . Whence it may be inferr'd , that the least degree of heat and drought which Man may have beyond the exact Temperature , is sufficient to give him the vertue and efficacy of the efficient cause .

The same thing is to be advanc'd , concerning the Conformation of the parts ; for there is one conformation which is convenient to the species , and is a mean between those which are proper to the several Sexes . For , as all things should aim at a certain mediocrity in humane nature , for the reasons before alledged ; so ought the conformation of the body to be in the mean , between the excess and defect , which may be found therein . But , in regard the Temperament qualifies the formative vertue , and forces it to give the parts that greatness and figure which are proper for them , it was requisite , that those of Man should be answerable to the two qualities , which were to be predominant in him , and that they should be larger , not onely than those of the Woman , but also than those which were design'd to the humane species .

Art. 3. A Model of Man's figure .

ARistotle hath design'd the figure of Man according to that of the Lion , as if there were no other Animal , in which the form of the male Sex were more perfect , and that it ought to be the Model , according to which that of Man should be represented . But , not to urge that Man is the most perfect of all Animals , and consequently , that he ought to be the measure of the rest , the Lion is more proper to frame an Idaea of the strength , than of the perfection of the Sex , for as much as that quality requires more heat and drought than is necessary to the male Sex . And accordingly the Lion is one of the least fruitfull creatures of any , and consequently hath not always the vertue and efficacy , convenient for that Sex : besides that his Temperament recedes too much from the mediocrity most befitting humane nature , and , whoever shall compare it to that of Man , which is hot and dry but in the first degree , will find that the Lion's reaches to the third .

Add to this , that the atra bilis , or black choler is predominant in the Lion , as also in a strong and robust man ; and ▪ therefore they have both large mouths , a harsh and thick hair , the forehead sull of folds and contractions , between the Eye-brows , the extremities large and tough , the flesh hard and musculous , the voice bigg , and resounding , as it were , out of the throat , the gate grave , with a certain weighing from one side to the other ; all which are the significations of an excessive heat and drought , as we shall shew elsewhere .

And it is probable , that Aristotle did not , in that place , consider Man simply , according to the vertue of his Sex , but according to the quality which was most considerable in the opinions of men , to wit , Heroick Fortitude , which is the source of Valour , which hath the prerogative of commanding , and for which men always reserv'd the greatest honours , and the noblest rewards . Accordingly , when he proposes the Panther for the Idaea of the Female Sex , it is easily perceiv'd , that his consideration runs more upon the strength of the Sexes , than their natural perfection , since that is a creature , which is indeed very stout and couragious , but hath not the docility , the fearfulness , and other qualities proper to the Woman

Art. 4. Of the Figure of Man's parts .

BUt for our parts , who follow not the opinions of Men , but the designs and orders of Nature , we cannot represent a figure of Man convenient to his Sex , but according to a draught of those qualities , which are natural to him , with reference to the comparison to be made between them and those of the Woman , there being not among Animals , any that hath a greater resemblance to the Man , than She.

We are therefore to affirm , that as to his stature , it is of a greater height , and more unbounded than that of the Woman .

That his head is bigger .

That his hair is stronger , and inclining to a certain curle towards the extremities .

That his Forehead is less round , less smooth , and almost of a square figure .

That his Eye-brows are bigger and stronger .

That his Eyes are more lively .

That the Nose , descending in a streight line from the forehead , is somewhat bigger at the extremity .

That the Nostrils are a little more open .

That the Mouth is larger .

The Lips thinner .

The Voice bigger .

The Chin less round .

And the whole Face inclining to a square figure .

The Neck should be thicker .

The Shoulders and Breast larger and stronger .

The Buttocks and Thighs less fleshy .

All the Junctures more free .

The Extremities larger and stronger .

The Flesh harder and more musculous .

The Meen more majestick .

The Carriage and Deportment of the body more noble .

The Gate more sprightly and vigorous .

Art. 5. The Reasons of the figure of Man's parts .

NOw , whosoever shall seriously consider the whole business of this Conformation of the parts , shall find , that it proceeds from the moderation of the two aforesaid qualities , as we have shewn . For height of stature , greatness of the head and mouth , the openness of the nostrills , the thickness of the neck , the largeness and breadth of the shoulders and , b●east , the sprightliness of the eies , the bigness of the voice , the freedom and activity of the junctures , the majesty and nobleness of the meen , carriage and gate , are the effects of heat , which dilates the parts , and renders the motion of them more active and more vigorous .

On the other side , the harshness of the hair , the hardness of the flesh , the solidity of the junctures , the ruggedness of the forehead , and its figure less round , the thinness of the Lips , the more obtuse figure of the chin , and that of the whole face inclining to a square , are the effects of drought , which hardens the parts , and resists the motions of the humours , not permitting them to assume the round figure , which is proper and natural to them , as we shall hereafter take occasion to shew more particularly .

Art. 6. That the figure of the parts denotes the inclinations .

BUt what calls upon our further observation in all these parts , is , that they have a certain rapport to and dependency on the faculties and inclinations , which the Sex bestowes on the Soul , so that they serve for markes and signs to discover them : whether it proceeds hence , that they are the Instruments of those powers , and that the knowledg of the instrument discovers the cause , to which it is subservient ; or that both the inclinations and signs proceed from the Temperament , as their common principle , and that the Conformation of the parts bewraying the Temperament , the Temperament afterwards bewrayes the inclination and faculties , whereof it is the cause .

Accordingly the largeness of the breast and shoulders , the nimbleness and strength of the junctures , the openness of the nostrills , and the greatness , or wideness of the mouth are markes of Courage . A thick neck , the flesh hard and musculous , the extremities large , are signs of Strength , as well of Body as Soul .

The square forehead , the nose somewhat big , the lips thin , the chin somewhat large , denote magnanimity , and greatness of courage .

The stature high and streight , the ey-brows elevated , a majestick gate , and sprightly eies , signify Glory , or a desire of Fame .

The forehead and face of a square figure , and the head of a convenient bigness , are marks of Wisedom , Constancy and Justice ; and so of the rest , as we shall further shew in its proper place . Whence it may be affirmed , that , of all the parts , which make up the Male Beauty , or which is beseeming a Man , there is not any but denotes an inclination to some particular virtue .

Thus have we discover'd wherein consists the natural Perfection of a Man , as well in reference to the powers of the Soul , as to the Conformation of the body , which is convenient for his Sex .

SECT. III. Shewing wherein consists the natural perfection of the Woman .

WE come now to the examination of the Woman's perfection . But what a difficult , what a dangerous enterprise do we undertake ! Since it cannot be attempted without engaging against the greatest and most formidable power in the world . For , to make short work of it , we must unthrone that Beauty , which commands Kings and Monarchs , which forces obedience from Philosophers , and which hath caused the greatest alterations , that ever happen'd upon earth . From that high pitch of glory and perfection , whereto it is now advanc'd , it must be pull'd down , and degraded into the order of vicious things , and we are to shew , that all those attractions , and charming graces , wherewith she is adorned , is nothing but a deceitful mask , hiding an infinit number of defects and imperfections . 'T is neither better nor worse ; for if there be any certainty in humane ratiocination ; if the principles , which Nature hath scatter'd into our Souls , in order to the discovery of truth , have any thing of solidity , it will necessarily follow , that there is not any one of all the parts , requisite to the framing of the Woman's Beauty , but is the mark of an inclination to some Vice .

But what ? Is there any necessity we should discover things , which Nature hath made it so much her business to conceal ? Why should we be so forward to condemn those , who innocently force the adorations and respects of all the world ? This onely we have to allege , that our case is much like that of a Judge , who , out of his obligation to Justice , is fo●c'd to pass Sentence against his friend . Who can forbear falling in love with Beauty ? But who is it also that can oppose Truth ▪ which is stronger than Beauty ? It is Truth then that forces us to condemn that Beauty , and to pass judgment against her , which , though severe , is yet just and necessary . For , if it may be deduc'd , that it is onely a fair appearance , which hides an infinite multitude of defects , and so farr from being the flower of Goodness ( as it hath been sometimes flatter'd ) that we may as well affirme it to be the ba●k , which covers the vices of Nature ; it is impossible , but it must abate much of the pride , whereby it is attended , and somwhat raise their spirits , who adore it with so much slavery .

But all consider'd , it is possible , we may represent the mischief greater then it is , and we are ready to acknowledge as much . For we speak onely of the Inclinations , that is , the first seeds of the Soul's affections which may be smother'd and weeded out , before they have fully taken root . And to speak more precisely , the Inclination is onely a secret weight , which gives the Soul a bent to certain actions , and which is easily balanc'd by some other advantages , such as may be example , education , and contrary habits . As to which , we must make this acknowledgment , for the honour of the Women , that these means have a greater influence over them , then over the Men , and that commonly , we find the practice of the vertues more exemplary and exact in this Sex , than in the other .

With this precaution , we may presume to affirm , upon the principle we have laid down , that the Woman is cold and moist , in order to the end , which Nature hath proposed to her self , and that from her being cold , it follows , she should be Weak , and consequently Fearfull , Pusillanimous , Jealous , Distrustfull , Crafty , apt to Dissemble , Flatter , Lie , easily Offended , Revengefull , Cruel in her revenge , Vnjust , Covetous , Vngratefull , Superstitious . And from her being moist , it follows that she should be Vnconstant , Light , Vnfaithfull , Impatient , easily Perswaded , Compassionate , Talkative .

Art. 1. The Reasons of these Incilinations .

THe reasons of all these Inclinations are evident and necessary . For since heat is the principle of strength , courage and confidence ; cold , on the other side , must be the principle of weakness , lowness of spirit , and fearfulness . And from these three proceed all the rest , which are the attendants of a cold Temperament : for distrust and jealousie are the issue of weakness and fear ; whence it is , that strong and couragious men are neither distrustfull , nor apt to suspect . Artifice & craft are also the attendants of weakness , in as much as they supply the want of strength ; and we find most of those creatures which are weak , to be more cunning than the others ; on the contrary , all of great bulk are not malicious , in regard commonly strength goes along with bulk . Dissimulation follows artifice and distrust , as flattery and lying follow dissimulation . Besides , weakness , in as much as it is expos'd to all manner of injuries , is easily offended ; And thence it comes , that she is revengefull , for that revenge , which hath no other end than to prevent the continuance of the injury , is commonly found in those who are weak ; and therefore old people , children , and sick persons , are more testy and angry than others . But a Woman's revenge is cruel ; for as much as cruelty proceeds from weakness and fear ; for a generous person is satisfy'd with the victory , whereas a Coward having his enemy at mercy , revenges himself to the utmost extremity , out of a fear he may recover himself , and retort the revenge upon him . Superstition follows from the same spring ; for weakness , being ever more fearfull than it should be , imagines Heaven hard to be pleas'd , and that all endeavours are to be used to gain its favour . Nor does Avarice proceed from any other principle ; for the fear of falling nto want , raises a desire of preserving what one hath , and acquiring what one hath not ; whence it comes , that old men , and persons addicted to melancholy , are inclin'd to this vice . Now , it is impossible that these desires should be without injustice , or that they sh●uld easily admit of gratitude , and acknowledgments .

On the other side , the Soul , complying with the nature of humidity , which is , as it were , its organ , and which is unconstant , changeable and susceptible of all the impressions may be given it , is also apt to receive an inclination to the vices which are correspondent to those qualities ; such as are Lightness , Inconstancy , Impatience , Unfaithfulness , and Loquacity , which are the effects of Fickleness ; as Credulity and Compassion are the consequences of a weak resistance , and the easie impression , which things make upon her .

Art. 2. That the Inclinations of the Woman are not defects .

BUt whereas the Inclinations may be either strong or weak and the vices , whereto they are inclin'd , may have several degrees , it is certain , that those which are consonant to the Woman , with reference to the perfection of her Sex , are the weakest that may be , in regard her Temperament recedes very little from the just temperature , as we have shewn . So that the fearfulness , distrust , avarice , and the rest , are , in her , in the lowest and weakest degree they can be . Nay , there are some of them , which , in that condition , may pass for so many natural vertues . For Distrust and Dissimulation may deserve the name of Prudence ; a moderate Avarice , may fall under the notion of Frugality ; a light Superstition may pass for Piety ; moderate Revenge may assume the name of Justice ; and that Timidity , which begets shame-fastness , is the greatest ornament and commendation of the Woman , and the bridle which is most likely to give her a check , in the bent she might have to all the greatest vices . But it is also to be inferr'd , that , when the coldness and moisture exceed the degree of that moderation , all the Inclinations we have mentioned , are proportionably heightned , and become as vicious as their names imply them to be .

Moreover , those Inclinations , which go under the name of vices , are not , to speak exactly , so many defects , but rather , on the contrary , so many natural perfections , as being correspondent and conformable to the feminine Sex . For , as it is no imperfection in a Hare to be fearfull , nor in a Tygre , to be cruel , for as much as their natures require those qualities in them ; so can it not be said , that Timidity , Distrust , Inconstancy , &c. are defects or imperfections in a Woman , in regard they are natural to her Sex , which would be defective , if it were depriv'd thereof .

Yet is it to be granted , that , comparing them with the Inclinations of Man , they seem to be vicious ; but the comparison which is made between diverse things , may not be the rule and measure of their natural perfection , in as much as it transferrs to one subject what appertains to the other , and there is not any thing , wherein some excess or defect may not be found , when it is so compar'd . Accordingly , the strength of a Man , compared to that of a Lion , is weakness ; and all the Inclinations , which are insur'd into him , upon the account of his Sex , though they seem vertuous , are nevertheless defects , in respect of the humane species , which ougth to be indifferent , as we have shewn elsewhere . Nay , mediocrity it self , which is so perfect in reference to things humane is a defect , as admitting any comparison between them and the supernatural and divine .

The Inclinations then , which the Woman derives from her Sex , whatever they may be in themselves , are to be accounted perfections , when they are confin'd within the moderation , correspondent to the first degree of cold and moisture , of which Temperament she ought to be . If they exceed it , they are defects , declining from the perfection requisite in her Sex ; and the excess of that Temperament causes no less deformity in the Soul , than it does in all the parts of the Body .

Art. 3. That the Inclinations of Man are defects in the Woman .

BUt what ? Is it impossible that a Woman should be of the same Temperament as a man , and consequently that she may have the same inclinations , and be couragious , magnanimous , liberal , &c. as we experimentally find many of them , who have all those qualities ? It must be acknowledg'd ; but what is a perfection in one subject , may be a defect in another : as for instance , courage in a Lion , is a vertue , in a Hare , a vice ; and so what is a perfection in the man , is a default , and imperfection in the Woman , because it makes her recede from the natural perfection of her Sex . And if these Inclinations proceed not from instruction , education , example , or some rational habit , they are indeed such qualities as seem vertuous , but have withall the attendance of farr greater vices . And those Women , who are born with that confidence and audacity , which are proper onely to man , are commonly rash , impudent , unthrifty , &c. there being a necessity , that whatever recedes from perfection , should fall into defects ; and the greater the recession is , so much the more remarkable are the vices . Whence it proceeds , that no body wonders so much to see a Woman very fearfull , very covetous , and very light and unconstant , as to find her couragious , prodigal , obstinate ; in regard these last qualities proceed from a Temperament which is absolutely opposite to that of the Woman , whereas the former are consonant to that which is proper to her , though it exceeds the moderation it should have . In like manner , to be cowardly , penurious , fickle-minded , are farr greater imperfections in a man , than if he were hare-brain'd , prodigal , self-will'd , in as much as the latter are the effects of the hot and dry Temperament , proper to him ; the former of the cold and moist , which is perfectly contrary to him .

Art. 4. Wherein the Beauty of the Woman consists .

WE come now to examine the Conformation of the parts , which is consequent to the Temperament of the Woman , and to consider , wherein the Beauty , which is proper and natural to her , consists .

In the first place , as to her Stature , she is lower , and smaller than the man .

The Head is less and rounder , and the whole face inclining to the same figure .

She hath a great quantity of hair , and that very long , small , and soft to the Touch.

Her Forehead is even , smooth , higher , and rounder towards the Temples .

The Eye-brows are slender , soft , at a little distance one from the other , and gently twining about the Eyes .

The Eyes are large , black , betraying a certain mildness and modesty .

The Nose , of a middle size , descending in a streight line upon the Lips , and gently inclining to a roundness towards the Extremity .

The Nostrils narrow , and not opening much .

The Cheeks round .

The Mouth little .

The Lips red , somewhat bigg , or plump , not shutting close together , nor moving , unless it be when she speaks or laughs .

The Teeth are small , white , and orderly dispos'd .

The Chin should be round , smooth , not admitting the appearance of the least hair .

The Ears little , soft , and of a convenient compass .

The Neck round , somewhat long , small , smooth , and even all about

The upper part of the Breast plump , and fleshy ; and the Breast it self , or Dugg , firm , and somewhat hard , round , and of a middle-size .

The Shoulders little , and close .

The Back streight , and weak .

The Thighs round , and fleshy .

The Knees round , and so as there be not in them the appearance of any juncture .

The Feet little , round , and fleshy .

The Arms short , and of a proportionable roundness .

The Hands long , little , and fleshy .

The Fingers long , small , and round .

The Skin , in all parts , soft delicate , and of an exquisite whiteness , save onely in those places , which admit a mixture of carnation , as in the Cheeks , the Chin , and the Ears .

Lastly , Weakness ought to appear in her voice , and all her motions ; bashfulness and a reserv'd modesty in her countenance , her gestures , carriage , and behaviour .

Art. 5. The Causes assign'd of this figuration of parts in the Woman .

OF all these parts , the little , short , and slender , are the effects of the cold Temperament , which confines the matter , and hinders it from spreading and dilating it self . The fleshy and soft parts are the productions of the moisture , for they denote abundance of flegmatick bloud . But of the round , some have their dependance on the cold , others on the moisture : for they either proceed from the fat , which fills the vacant places of the muscles , as in the arms , cheeks , thighs ; or from the cold , which contracts the figure of the parts , and presses them of all sides ; whereas the heat , always spreading it self forward , causes unevenness & angles , which prevent the roundness of them . Hence it comes that the forehead and face of the Man are of a square figure , and those who are inclin'd to Melancholy , have corners of the forehead ending in a sharp point , and long faces , contrary to the ●legmatick , who have them almost of a round figure . The mildness , modesty , and the bashfulness which appear in the countenance and actions of the Woman , are also effects of the cold , which abates the courage , and checks , or remits the motion of the parts . To the same principle is also to be attributed the smalness and weakness of the voice , by contracting the throat , in which it is framed , and weakning the vital faculty . But all these things fall more particularly under consideration ▪ in the Treatise of Beauty ; it shall suffice here to observe in the main ▪ that the natural conformation of the Woman follows the Temperament of cold and moist , in that degree , which Nature hath prescrib'd for the perfection of her Sex .

Art. 6. That all these parts denote the Inclinations which are proper to the Woman .

OUr next work must be , to shew , that all these parts have a dertain ce●ation to the qualities of the mind , whereof we have given an account ; that they are the signs which discover them , how secret soever they may be ; and lastly , that , of all the figures and lineaments which contribute to the Beauty of the Woman , there is not any one but denotes a vicious inclination .

We need produce no other proof of this truth than the natural weakness , which is remarkable in the ●ody of the Woman , and the conformation of all her parts , whereof there is not any one , but is the effect , either of the coldness of her Temperament , or the moisture predominant in her , as we have shewn already . For , since the weakness of the body , and of natural heat , is ever attended by an inclination to fearfulness , distrust , avarice , &c. and that the superabundance of moisture accompanying it , causes softness of nature , effeminacy , inconstancy , and fickleness , &c. it follows , that she hath not any part , which does not discover some one of the Inclinations before-mentioned . But , for the further clearing up of a Proposition that seems so strange , we must fall into a more particular consideration of things , and make it appear , by those rules of Physiognomy , which Aristotle , and other great Persons among the Antients , have left us , that there is no truth so well establish'd as this .

Aristotle hath given us this observation , That a little face is a sign of pusillanimity , and lowness of spirit . By that character , he designs those who are not abe to bear good or bad fortune , who , upon the least smile of prosperity , become insolent ; upon the least frown of adversity , are utterly cast down and discourag'd ; who entertain the least delay or denial , as a great misfortune ; a small negligence for a great injury ; continually complaining , distrustfull of all they have to do with , full of suspence in the taking of any resolution , &c. as we shall shew more at large , when we come to the particular characters of this vice .

The round face denotes maliciousness , and an easie inclination to anger .

The narrow forehead is an argument of a fickle and incorrigible disposition .

The round forehead is a sign of testiness , and weakness of mind .

The high forehead , and very smooth , signifies flattery and dis●imulation .

Black eyes denote fearfulness ; the large eye argues inconstancy .

Thick and soft lips are marks of Loquacity , an over-busie enquiry into the affairs of other people , and a negligence of their own . Some affirm , that they are the significators of avarice and lying ; which two vices are commonly observable in the Moors , whose lips are of that making .

The little mouth is a sign of weakness and lying .

The round chin denotes envie .

The long and small neck denotes a timorous disposition , and a person inclin'd to loquacity .

When the upper part of the breast is smooth and fleshy , it is an argument of credulity , and weakness of judgment .

The shoulders little and close together , are signs of avarice .

When the thighs , feet and hands are fleshy , the back streight and weak , the hands little , all these are signs of a soft and effeminate constitution , that is , they denote a delicate and voluptuous person , one who is not able to endure any hardship , or pains-taking , to whom the slightest inconveniences are insupportable , and one that impatiently bears the want of the least pleasures and enjoyments of life .

Art. 7. Wherein perfect Beauty consists .

THis is all the account we have to give of the Beauty as well of the Man as the Woman . There remains yet onely one difficulty , which , no doubt , will occurr to all those who shall read this Discourse , and may , if not resolv'd , bring the truth we have established , into some dispute : It is this , that the Beauty , whereof we have given a description , is proper and correspondent onely to our climats , and not to be accommodated to others : for there is no Countrey but admits a diversity of judgments and opinions , concerning this point ; nay , there are some Nations that are so much at a distance from the sentiments we have of Beauty , that they account beautifull , such persons , as in our apprehensions , are little remov'd from deformity it self .

If the case stand thus , how can any one frame to himself a certain and determinate Idaea of Beauty , which is so indeterminate , and full of diversity , and restrain , to the designs of Nature , a thing which seems wholly to depend on the opinions of men ? Nay , it being suppos'd , that it is a natural perfection , what Judge shall be able to decide , which is the most perfect and accomplish'd , since every People and Nation , will imagine , it hath good grounds to bestow the prize on that which is proper to it self ?

We answer then , that Reason onely is that soveraign Judg of all Nations , who is able to pronounce a final sentence , in a business so nice , and prosecuted with so much partiality . Yet is it not paricular Reason that shall have this prerogative , but the general Reason , which is grounded on common notions , and principles not admitting of any dispute .

This Reason it is which teaches us , that the Body is the Instrument of the Soul , and the greater number of faculties and different powers this latter hath , so much the greater diversity of parts must the former have , to be employ'd as the organs thereof : for the Instrument ought to be proportionate , both to the cause by which it is used , and to the action which it is , by its means , to perform . And whereas every power hath some , action proper thereto , it is accordingly requisite , that it should have an Instrument , particular to it self , that is , such as may have the consistence and figure proper to that very action . For , if the Saw had not the hardness and figure which are convenient for it , 't would not be of any use to the workman , who hath any thing to do with it . Now , when an Instrument hath the qualities and dispositions requisite in order to the performance of its action , we may affirm it hath its perfection , in regard there is nothing wanting to it .

Moreover , it is certain , that in every order of things , there is but one onely perfection , in as much as there is but one principal end , whereto every one is design'd , and perfection consists in the end . Whence it may be inferr'd , that every power of the Soul hath but one perfection , and that the Instrument , whereof it makes use , can also have but one . So that Beauty , which is the perfection of the parts , and consists in the just Conformation they ought to have , can be but onely one , and that all those , which have not that conformation , have not the exact and perfect beauty , which is consonant to the nature of Man .

Now , the question is , to know , wherein this perfect and compleat beauty is to be found . To do that , let us proceed according to the principles which we have laid down before , and affirm , that the natural perfection of Man's body consists in the mediocrity , or aequilibrium of the Temperament , and the conformation of the parts , for the reasons we have already alledged ; and that the Sexes , which could not retain it , by reason of the different qualities it was requisite they should have , recede but very little from it . For it follows thence , that the Climate wherein perfect beauty is to be found , is that which is least opposite to that mediocrity , and which , by its exact temperature , preserves it , and alters it not . Now , it is out of all dispute , that those Countries , where the Elevation is about fourty five degrees , are the most temperate , as being in the midst of all the extremities , and consequently , if we are to search after perfect Beauty , in one place rather than another , 't is in those Countries , and the parts adjacent , that it may be found .

I know there are some Countries so scituated , where it is not to be met with , as in those parts of China and America , which are under the same degree . But we are not here to consider onely the Position of the Heavens ; we must also examine the nature of the Soil , the origine , policy and government of the Inhabitants . For that of China is too moist , by reason of the many Lakes and Rivers that are thereabouts : and that which is in America is too cold , by reason of the Woods and Mountains , as New-France is . Add to this , that there are some Nations , which are seated in very temperate places , but are not the original Inhabitants of them , and yet have preserved the conformation which they receiv'd from their first habitations . In fine , these Nations are barbarous , and destitute of policy , and it is not to be doubted , but that the disorders and imperfections of the Soul are communicated to the Body , and , in time , alter its Temperament , and many times distort its figure . So that we are not to look after true Beauty out of Europe , and that , of the Countries , comprehended within this part of the World , France is the likeliest seat of it , as being scituated just in the midst of the extremities of hot and cold , dry and moist ; in a word , of South and North.

Thence it is , that we have taken our Model of the Beauty which is convenient for Man and Woman . 'T is true , we have made but a rude draught ▪ or rather but drawn the first lines of it ; but we shall fully finish , and give it its absolute perfection , in the Treatise we have puposely design'd for so noble a Subject .

CHAP. II. Of the Inclinations .

SECT. 1. Of the Nature of Inclination .

TO understand what is meant by Inclination , methinks there needs no more than to consider the very word it self , for it sufficiently discovers , either that it is a Motion causing the Soul to incline or berd her self towards some Object , or that it is a Disposition to move towards it , since it cannot be imagin'd , that a thing may have a bent , or to bow it self , towards some place or part , without suffering any motion . Now , whereas it may be said that a man is inclined to Choler , without being stirr'd or mov'd thereby , and without feeling the effects of it , the consequence is , that Inclination is not a Motion , and that it is onely a disposition to move . But , in regard there are some dispositions transient , and others that are constant and permanent , and that it is commonly said , a man is inclin'd to a Passion , when he is only dispos'd thereto , by some extraordinary accident ; it is expected , that the Inclination should be a constant disposition , by process of time deeply rooted in the Soul .

Moreover , since it makes the Soul bend towards certain objects , it is requisite , they should have the appearance of good , for she is never bent towards that which is evil ; on the contrary , she eschews it . And though those objects may , in effect , be evil , yet is it necessary , that , to her , they should seem to be good , to raise in her the bent and inclination she hath towards them . So , a Person inclin'd to Choler , finds a pleasure in revenging himself ; and accordingly , all the Passions , how troublesome soever they may be , give a certain satisfaction to Nature , who , by them , provides for her own preservation . For , though it be the judgment of Reason , that the Passion is evil , yet the sensitive part of the Soul finds in it a certain content , as in an action advantageous to it , in order to the end she proposes to her self .

Art. 1. The Object of the Inclination .

THe objects of the Inclination are of two kinds , Things and Actions , for a man hath an inclination for persons , books , pictures , &c. There may also be an inclination to Passions , Vertues and Vices . But there is this difference , that it may be said people are inclin'd to actions , but it is not in like manner said of Things ; for though it may be said of one , that he hath an inclination for a certain person , yet it is not said that he is inclin'd to that person . Whence it may be easily apprehended , that there are two kinds of Inclination in general , one justly and properly so called , the other improperly and figuratively .

That kind which communicates its form and name to the subject wherein it is , ought to pass for the proper and true Inclination , whereas the other is rather the effect of the Inclination , then the inclination it self ; since it is the very motion , which the Appetite suffers , in loving and desiring something , and the other kind of Inclination is not the motion , but the disposition to move . So that , when it is said of some body , that he hath an inclination for such a person , it is meant of the friendship he hath towards him , or the disposition he hath to love him . This is the true inclination , the other onely the effect of this .

Art. 2. The distinction of Inclinations .

HAving nothing to say here of that kind of inclination which is improperly so called , we shall speak onely of that which truly deserves that name . Of this also there are two kinds ; one Natural , and proceeding from Nature ; the osher acquir'd , and proceeding from habit and custom . There are some men naturally inclin'd to Love , Anger , Justice , &c. others acquire an inclination to Vertues , Vices , and Passions , whereto they were not naturally inclin'd .

Art. 3. The Seat of the Inclinations .

BUt the kinds before mentioned reside in the Soul as their true and proper seat . For besides that , of the Inclinations , some are wholly Spiritual , as those which Arts and Sciences leave in the mind , others are Corporeal ; as for example , the ease and facility , wherewith a Trades-man works , when he hath good tools ; for this facility is not in the tools , though it proceeds from them . In like manner , the inclination which a man hath to be angry , is not in the organs , though it proceeds from the constitution of the organs ; in as much as the disposition , which a thing hath to move , as well as the motion , whereby it is afterwards agitated , ought to be in the thing it self , and not in the causes , from which it receives that disposition and motion . It follows therefore , since it is the Soul which ought to move , that the disposition to move should be in the Soul .

From hence it may be easily inferr'd , that the Appetite is the seat of the Inclinations , in regard that is the onely part of the Soul , which may be moved . And whereas there are three sorts of Appetite , the Will , the Sensitive appetite , and the Natural appetite , each of them hath such inclinations as are suitable and conformable thereto : that is to say , the spiritual are in the Will , as those which Arts and Sciences leave in the mind ; the Sensible are in the Sensitive appetite , as those which a man hath to the passions of the sensitive Soul ; and those which are purely corporeal make their aboad in the Natural appetite , such as are those which Nature hath for certain motions of the humours in diseases , and for all the actions , for which the organs are design'd . For , even before the parts are in a capacity and condition to act , the Soul hath an inclination to the functions , which they ought to perform . Whence it comes , that a young Ramm runs his head against things before his horns are in sight ; a young wild Boar will offer to bite , before his tusks are grown out ; and Birds endeavour to flie , though though they are not fully fledg'd . Yet are we to make this observation by the way , that the inclinations of one Appetite are many times communicated to another : For the Inclination a man hath to passions is at last entertain'd into the Will , and those of the Natural appetite commonly spread themselves into the Sensitive , as the examples we have alledged sufficiently evince .

Art. 4. How Inclination is to be defin'd .

FRom all these considerations , me thinks it were no hard matter to frame an exact definition of Inclination , which may be this . Inclination is a certain disposition deeply rooted in the Appetite , which receives from it a bent towards certain objects acceptable thereto . But to speak more significantly , we are to acknowledge that these Metaphorical kinds of expression are not proper to define things , and the words of bending , or bowing , or weighing , whereby Inclination is commonly defin'd , cannot be properly said of any thing , but bodies , and are not to be attributed to the Soul . Let us endeavour then to find out some other expedient , to clear up this matter , and to look after some other notions and terms , which may be more proper to the thing , now under our examination .

Art. 5. Whence proceeds the Disposition , wherein the Inclination consists .

OUt of all controversie then it is , that the Appetite hath certain motions , whereto it is commonly more inclin'd then to others , and it may be said , that it hath a disposition to perform them , and that the said disposition consists in the facility , which it meets with , in the performance of them . The question then is , to know , whence it receives this disposition and facility : for it cannot proceed from the weight , scituation , figure , or any other circumstances of that kind , which cause , in Bodies , a disposition and facility to move themselves .

To discover this secret , it is to be laid down as granted , that the Inclination is a disposition , and a fixt and permanent facility , that happens to the Appetite ; and consequently it is necessary , that the cause which produces it , should also be durable and permanent . Now all the causes of that order which may be imagin'd , as to the present enquiry , are reducible either to the disposition of the organ of the appetite , or to the habit , which it may have acquired , or to the images which are preserv'd in the memory , and frame the knowledge precedent to its motion : for these things onely are permanent , and may cause that disposition and constant facility , wherein the inclination consists . It might then be affirmed , that , if the Spirits are the organs , and immediate seat of the Appetite , as we shall have occasion to shew hereafter , it must follow , that according as they are more subtile or more gross , they are the more or the less ●asily mov'd , and that the Appetite , which moves along with them , receives its motion with greater slowness or activity . And that hence it proceeds , there are some constitutions which are so changeable , love with so much facility , and desire things with so much earnestness ; and on the contrary , there are others , whose Souls are so heavie , that it is almost impossible to stirr them , and prosecute the attainment of their desires with a lethargick supinity and negligence .

But this reason is not general for all the Inclinations ; for , besides that there are some which proceed from the instinct , and have no dependance on the qualities of the spirits , there are some also in the Will , which is not engag'd to any organ ; nay , we acknowledge , that there are such even in Angels , in whom it is out of all dispute , that neither that cause , nor any other corporeal disposition , can have any place . The same thing is to be said concerning the habit , which the Appetite may have contracted , since the habit is a quality acquired by many act●ons , and that there are some natural inclinations , which are derived from the very birth .

If these things be as they are laid down , there remain only the Images , preserv'd in the memory , which may be the general and immediate cause of this disposition and facility , wherein the Inclination consists .

Art. 6. How the motions of the Appetite are wrought .

TO understand how this is done , 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 if they be not often renewed , they are so lost or weakned , that they cannot make a perfect representation of things . 'T is true , there are certain objects , which upon the first sight make so strong an impression in the Soul , that the species thereof are preserv'd a long time in the memory , and that the first apprehension , which is had of them , hath as great an influence upon him , as many several apprehensions often reiterated would have , upon some other occasion . Hence it comes , that the first sight of a very beautifull person , many times , raises a Love which continues many years . Upon this account , it is said commonly in the Schools , that there are certain acts , which , alone , and upon the first performance of them , may produce habits . But otherwise , that is , those onely excepted , there is a necessity , that the Images , which the Soul frames , and continues in the memory , should be often renew'd , and , as it were , receive a second touch , by several subsequent reflections , that they may be perfectly expressive and representative . For as often as ever the Soul makes an apprehension , or a commemoration of some object , so often does she frame an Image thereof to her self ; in regard that , by apprehending or remembring , she acts , and that she can have no other action , then the production of Images ; which Images , joyn'd with those that are in the memory , render them stronger , and more lively , much after the same manner , as the colours , which are often touched over ; as we have shewn in the place before alledged .

Art. 9. That the disposition and facility of the Appetite 's motion proceeds from the same Images .

THese Images therefore which are in the memory , and are accordingly perfectly expressive , are those , from which , the disposition and facility , which the Appetite hath to motion toward certain objects , does proceed .

And certainly , it may be affirm'd , that the Soul , which finds her self stored with these Images , and sees her self in a condition to produce the apprehensions necessary to her , is raised up to a certain confidence in her self ; and , without any reflection of hers thereupon , she is sensible of her own strength and courage . And as a man who hath a vigorons body , much wealth , or is of noble extraction , assumes a confidence in himself , and is at all times in a condition to undertake things conformably to his power , though he thinks not of it : in like manner , the Soul does the same , when she hath the Images in a readiness , in order to the making of her judgments ; she hath all her faculties in a disposition fit to act ; and , when she is in action , it may be easily perceiv'd she was prepar'd thereto .

And thence it will not be hard to judge , that the Instinct , the Temperament , the Habits , &c. cause the inclinations , because all these things presuppose Images perfectly expressive . For those of the Instinct are strong and deep , as we have already shewn ; those of the Habits ought to be often reiterated : and the Temperament , the Conformation of the parts , kind of life , &c. which the Soul knows , and is sensible of , have the same effect on the Images , as the Habit. Whence it may be inferr'd , that , in all these the Images are perfectly representative , the Appetite is in a condition to move , as soon as the Practick understanding , or the Estimative faculty , shall present them to it . And here does consist the facility which it hath to be inclin'd thereto , as the Inclination consists in that facility , as we have already affirmed . These things thus laid down , we may define the Inclination , by proper notions and terms , thus : The Inclination is a permanent disposition , and a facility , attain'd by a long progress of time , which the Appetite hath to move towards certain objects , which are acceptable and delightfull thereto .

SECT. 2. What are the Causes of the Inclinations .

Art. 1. The several distinctions of the said causes .

THus farr have we discoursed concerning the nature , object , and seat of the Inclinations ; we now come to an examination of the causes thereof . For , though we have already spoken of the principal cause , and that which is the immediate source of them , to wit , the Images , which are preserv'd in the memory , yet are there yet remaining some others , which , albeit not so nearly adjacent to the Inclination , are nevertheless , in a certain degree , necessary thereto ; nay , they are such , as , being better known , and more manifest , will accordingly give a greater light to a thing so obscure as this is .

Besides therefore that secret and immediate Cause we have treated of before , there are two other kinds , to wit , Next causes and Remote , and both of them are either Natural , or Moral .

Of the Natural , the Next are , the Instinct , the Temperament , and the Conformation of the parts . The Remote are , the Starrs , the Climate , difference of Age , of Sustenance , and indispositions of the body .

The Moral are , nobleness , or meanness , of Extraction , Riches and Poverty , Power and Subjection , good and bad Fortune , and kind of Life , which comprehends Arts , Sciences , Habits , and Counsels , Examples , Punishments , and Rewards . For all these things raise particular inclinations , by disposing the Soul , to judge , whether the things are good , and givng her a bent towards them . We are now to consider how this is done .

Art. 2. That the Instinct is one of the causes of the Inclinations .

AS to the Instinct , there is no doubt , but that it must be numbred among the said Causes , when it shall be found , that it consists in the Images , which have their birth with the Animal , in order to its apprehension of those things , which are necessary for its conservation , and whereof he cannot come to the knowledg by the Senses . For as these Images are perfectly expressive , as being perfectly present to the Soul ; so , upon all occasions , they are the Sollicitours and remembrancers of the Estimative faculty , that it would propose them to the Appetite , and raise , in that , as we said before , the inclination it hath to the action , which they command should be done .

Thus is it , that the Soul apprehends , and is inclin'd to the functions , whereto she is design'd , and to a search after most of those things , which are necessary for her . For thence proceeds the inclination which Birds have to flie , Fish to swim , Men to discourse ; and which all living Creatures have , to seek out the sustenance and remedies , which they know are naturally fit and profitable for them .

Art. 3. That the Temperament is one of the causes of the Inclinations .

AS concerning the Temperament , it is unanimously acknowledged by all , to be the most general , and most eminent cause of the Inclinations ; that , according to that quality of the humours which is predominant in the body , men are inclin'd to such and such passions , that such as are subject to Melancholy are naturally sad , and ingenious ; the Cholerick , active and angry ; the Sanguine , jovial and affable ; the Flegmatick , stupid and slothful . As to Climates , there are some , in which men are more ingenious , and more civiliz'd ; in others , more dull and savage , according to the quality of the air they breath , and which produces that effect , by the impression it makes upon the Temperament . Lastly , that the very Animals themselves are fearful , or venturous , docile or untractable , proportionably to the coldness or heat , the thickness or subtility of their blood .

The reason , for which the Temperament is the cause of all these effects , is deduced from the secret knowledge which the soul hath of the instruments whereof she makes use in her actions ; for being so neerly united or joyned to them , she knows the weakness or strength thereof , and consequently is soon satisfi'd what she may , and what she may not do by their means .

Now though this knowledge be secret , yet does it not proceed from the instinct , for the instinct is a clear and distinct knowledge , which is bestow'd only on the species , and consequently ought to be common to all the individuals that are under it , whereas this knowledge is different in every one of them , and is withall obscure and confused . For the Soul hath but a confused knowledge of choler : and thence it comes , that she represents it to her self in dreams , by certain Images , which do not absolutely resemble it , but have only a certain conformity to it , such as are those of fire , fighting , bright colours , &c. She does the same thing in Melancholy , which she figures to her self by spectres , obscurity , and inextricable disturbances ; and so proportionably of the others , as we shall press more particularly in the Treatise of the TEMPERAMENTS .

Now this knowledge , how confus'd soever it may be , is sufficient to instruct the soul , how far she may be able to act , or not to act , by the assistance of these humours . For it teaches her , by the experience she makes of it ever and anon , that choler is an active and unconstant humour , and that it may be serviceable to her , in assaulting , fighting with , and destroying whatever injures her : That , on the contrary , Melancholy is not easily stirr'd , troublesome , and opposite to the principles of life ; and so of the rest . And upon this knowledge , the Estimative faculty frames its judgment , conformably to the effects produced by these humours , which it keeps in the memory , and every foot , refreshes by new apprehensions , by that means rendring them perfectly representative , and capable of producing the inclinati●ns , which we commonly observe therein .

Art. 4. That the Conformation of the parts is a cause of the Inclination .

AS to the Conformation of the parts , I do not think any body doubts , but that it is a certain sign of many Inclinations , in as much as it is observable , that , without any art , but only , by the bare inspection of the lineaments of the face , the humour and thoughts of some persons may be , in some measure , discovered ; That those men , in whom there is a certain resemblance to certain other Animals , are inclinable to the same passions as they are ; That such as deal in Horses , and Huntsmen , consult it very exactly , that they may thereby judge of the docility and tractability of Horses and Dogs ; And lastly , that it is come into a Proverb , affirming , that those are not to be trusted , who are guilty of any strange default or miscarriage of Nature .

But I am further to add , that this Conformation of the parts is not only the sign , but is also the cause of those inclinations , for it gives the soul a bent to certain actions , as the Temperament doth . Yet is it not to be said , that the Conformation is the effect of the Temperament , and consequently , that it does not denote the inclinations upon any other ground , then that it denotes the Temperament , which is the true cause thereof , and not it . For though this may be true , in many occasions , and that it is certain also , that ordinarily the parts are lengthned , contracted , and assume several figures , according to the quality of the predominant humour ; yet does it very often happen , that the Conformation agrees not with the Temperament , and that , for instance , a cold complexion may be consistent with a Conformation , which seems to denote heat . Accordingly the heart and brain are sometimes too great or too little in the same Temperament ; which must needs cause a notable difference in the passions , over which those two parts have any power . Add to this , how many cholerick persons are there who have thick and short noses ; and how many subject to melancholy have them long and sharp , contrary to the nature of those humours ? Who would affirm , that all the Tartars and all the Chineses are of the same Temperament , because all the former have large faces , and that the latter are all flat-nos'd ? Are there not some creatures of different species , that have the same Temperament , and yet the figure of their parts is wholy different ?

To be short , it is not the Temperament which penetrates the veines and arteries which makes the articulation of the bones , divides the fingers ; and builds up that admirable structure of the parts of every animal . But it is the formative vertue is the Architect , which the soul imployes to build up a body , such as may be fit to perform the actions , whereto it is designed ; and whereas this vertue alwaies endeavours to make the Animal it frames , like unto that which produces it , if this latter have parts of such a largness and figure the aforesaid vertue , which bears the character of it , alwaies frames the like , if it be not obstructed . It is true , that many times the Temperament opposes its design , and hinders the parts from receiving that figure , which the formative vertue had design'd to give them : but many times also , it does not oppose , but leaves it to act , according to the measures it hath taken . Hence it comes , that the imagination of Women with child causes it to change the figure of the Embryo's parts , so as that the Temperament makes no opposition : Thus the Stars imprint on the body such marks as are not correspondent to the natural complexion thereof , &c.

Art. 5. How Figure acts .

ALl this presuppos'd , the next question is , to know , how Figure , which is a barren quality , and does not act at all , may cause inclinations . Nor is it to be imagin'd ▪ that it produces them by an active vertue : for the Temperament it self , though it have that vertue , yet does not employ it upon the soul , which is not susceptible of material qualities : there being not any thing , that can really either warm or cool the soul . So that both the Temperament and Conformation of the parts , are only occasional causes and motives , which excite her to the performance of her actions . When she hath taken cognizance of the heat which is predominant in the body ; she frames her judgements conformably to the effects , which she is able to produce , and afterwards disposes her self to set the organs on work , according to the design she hath taken . The same thing is to be said of Figure , she knows which is , which is not proper for certain functions , she afterwards makes her judgment of them , and lastly sollicits the Appetite to move conformably to the resolution she hath taken .

Now as there are some figures , which are fit for the motion of natural bodies ; others , opposite thereto ; so is it certain , that every organicall function hath a certain figure , that is suitable to it , and without which it cannot be otherwise then imperfectly performed . Thence it comes , that every part , nay every species of living creature , hath a different figure , because the functions of it are different . And as the body , which should have been square , and was consequently design'd for rest , receives a property and aptitude to motion , when it is reduc'd to a round figure ; in like manner , when any one of the organical parts , which should have been of such a figure , receives some other , it is deprived of the disposition it had for the function , for which it was design'd , and acquires that which hath some correspondence with the extraordinary figure it hath receiv'd .

The case is the same , as when an Artisan makes use of an Instrument , which is not convenient and fit for the design he had propos'd to himself ; for instead of doing what he intended , he does the quite contrary ; he cuts off that which he should have bored , he makes uneven , what he should have smooth'd , and whereas his design was to cast the statue of a man , he does that of a Lyon , if the mold he makes use of be such as may represent that creature .

Such is the procedure of the soul , when she hath such organs as have not the natural figure they ought to have . For there is nothing more certain , then that man , as well as all other Animals , hath a proper and peculiar figure , design'd by nature to every one of his parts . And therefore as the soul hath an inclination to perform the actions , which are proper to the organs , she ought to have , so must it needs follow , that that inclination will be chang'd , when the organ is chang'd .

But there remains yet a difficulty which seems nor easily resolvable . It is this , that the soul knows , by the instinct , the action , which the organs ought to perform , when they have the conformation proper and natural to them . On the contrary , this cannot be said , when the organ hath not the figure it ought to have , because the Instinct gives her not the apprehension of the action , which is not proper to her , since it is a particular default , and that the Instinct is a general apprehension bestow'd on the whole species .

To rid our hands of this difficulty , we are to observe , that the figure of the parts is the effect of the formative vertue , and that the said vertue follows the Temperament , or the impression , and image it hath receiv'd from the animal engendring . If it follow the Temperament , the figure is not the cause of the inclination , it is only the sign of it , in regard the Temperament is the true cause thereof , and in that case , the soul knows the action of the part by means of the Temperament , as we have said before . But if it follow the impression , or the image of the animal which engenders , the formative vertue is the cause of the inclination , inasmuch as it is a faculty , which brings along with it , not only the character of the parts of the animal engendring , but also the disposition which it had to act conformably to their figure . And this is so unquestionable , that , many times , the child betrayes the same inclinations as his parents had done before him , though he do not resemble them , the Temperament having opposed the figure of the parts , yet not had strength enough to deface the disposition to the inclination , which they had . Now it is certain , that it is only the formative vertue which brings the character of these inclinations , there being not any thing which the animal engendring communicates to that which is engendred , but only that vertue , as several modern experiences have made apparent .

Now as the formative vertue , which is in the organs of the animal engendring , moves with those organs , so it acquires the same bent , and the same disposition to move , which those organs have ; so that , coming to frame another animal , it carries along with it that very same disposition , which it hath acquir'd , and communicates it thereto . And whereas this disposition is as it were a weight , continually pressing and solliciting the soul to move ; the soul sensible of that sollicitation , at last frames the judgment conformable to the impression she hath receiv'd from it , and afterwards derives it to the Appetite , which entertains the same bent : and this bent is the true Inclination , in regard the Inclination cannot be any where but in the appetite .

Art. 6. How Inclinations are produc'd by the remote Causes .

THus far have we discours'd of the Natural and Next causes of the Inclinations . As to the Remote , they are all in a manner reducible to the Temperament . For the Stars , the Climate , Age , Aliment , and the Indispositions of body , have no other influence on the inclinations , then what is caus'd by the alteration they make in the temperament . True it is , there are some diseases , which alter them , by destroying the Conformation of the parts , as a man , who is maim'd in the hand or leg , looses the inclination he had to play on the Lute , or dance .

As concerning the Moral Causes , they dispose the Estimative faculty to make its judgments , according to the apprehension it receives from them , of the strength or weakness they have : as Nobleness of birth , Wealth , good Fortune , raise in men an inclination to Ambition , Pride , and Courage , in regard they are perswaded , by the power they derive from them , that they deserve honours , and that there is not any thing , which they may not attempt ; whereas , on the contrary , the inclinations arising from meanness of birth , poverty , and ill fortune , are opposite to the other . All the rest , as course of Life , Arts , Sciences , Vertues , and Vices , are grounded on Custome , which renders things easie and agreeable , upon the recommendation of the profit or pleasure , that may be reaped thereby . For all this being frequently represented to the Estimative faculty , it makes favourable judgments thereof , which are preserv'd in the memory , and at last cause the Appetite to incline , as we have shewn elswhere .

But we must not in this place omit one advertisement , which is absolutely necessary in reference to the subject we treat of . It is this , that , when we speak of the Temperament , we do not understand only ▪ by that word , the conjunction and mixture of the first qualities , but our meaning is , to add thereto the second qualities . And therefore we do not speak only of the hot , cold , dry , or moist Temperament , but also of the Sanguine , Cholerick , Plegmatick , and Melancholick Temperament , in regard the humours , which give the denominations to these Temperaments , comprehend these two sorts of qualities . But , of all the second qualities , there are not any so considerable , in reference to the Inclinations , as subtilty 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 motions .

I imagine to my self there are few persons will oppose this kind of motion , but they will haply object , that it is not in this the knot of the difficulty consists ; and that the question is , to know , whether the internal motions of the Will , as Love , Hate , &c. are of the same kind with the forementioned .

To make our way into this deep and subtile part of Philosophy , we are to presuppose , that all the intellectual substances , which are created , have certain bounds and limits , in regard Immensity is one of the incommunicable attributes of the Creator . Now , that which hath limits , must of necessity have extension , and that extension ought to have parts ; for a man cannot conceive limits without extension , nor any extension without parts , at least virtual and assignab1e , as they are called in the Schools . True it is indeed , that this extension , and these parts , are of another kind then those of bodies ; for they are spiritual , indivisible , and may be penetrated , without being subject to any place , whereby they should be limitted or confin'd : wheras those of bodies are material , divisible , and impenetrable , and really take up place , which limits and contains them . Upon this ground we may affirm , that the Rational Soul hath extension , and the parts that are proper to substances separated from matter , that is to say , such as are spiritual , indivisible and penetrable , and that , by their means , she takes up some certain space , wherein she is .

If the Soul moves then , as we have shewn she does , as being movable in all its substance , it is in her power , not onely to pass from one part to another , and take up another space , then that which she had before ; but she may also , without changing the place , or part where she is , cause her parts to move in her self , after the same manner , as the water , contain'd in a Vessel , may be agitated in its parts , without changing its place . For since she hath parts , and that those parts are movable , as her self , she may move such as she pleases , and as she thinks fit . And thence it is consequent , that one appetite may be moved , while the other rests , or suffers a contrary motion ; as it is said , that an Angel may have some parts that move , while others rest . When therefore the Soul changes place , she makes that kind of motion , which is called transient , which is like that which the Angels make , when they remove from one place to another . But when she changes not , and is onely mov'd within her self , she makes the interiour motions of the Will : for , according as she either sends forth , or calls in her parts within her self ; according as she dilates or contracts them , she frames all the Passions , as we shall shew hereafter .

And certainly the Soul may , with just grounds , be compar'd to a great abyss , which , without exceeding its bounds , suffers all the motion , which the tempest can raise therein : one while it is violently forc'd against the banks , and then immediately to recede again ; another , it seems to be forc'd out of its profundities , and then again to enter into them ; but how impetuous soever the tempest be , the other never exceeds its bounds .

The case is much the same with the Will , when it makes after the good , or shuns the evil , it makes place for it self ; if it go forward , or retreat , it neither gains nor loses any thing of the space , which it took up , in so much that it may be said , that it is already where it would go , and that it still continues in the same place whence it went . For , in fine , we must necessarily acknowledge , that there are in this vast and profound power many , and those different , parts , which like waves follow one in the neck of the other , and keep in motion the current , into which it suffers it self to be carried away . When one is advanc'd to the highest pitch , another that follows takes its place , which it as soon resigns to another , and so successively , till such time as the Soul gives over moving !

True it is , that the agitation , which the Will raises in the spirits , and humours , makes its motion last much longer then it intended it should : for when they are gross and dense , the impetuosity , which they have receiv'd , cannot be so soon calm'd , as when they are rare and subtile , and the Soul suffers her self to be carried away by the motion , whereby they are agitated . Thus is it , that the Passions continue longer in Men then Children : for these latter pass in a moment from joy to sadness , nay , when they give over laughing , we see the lines and lineaments of the precedent laughter immediately vanished : whereas in Men , they pass away slowly , and leave in the face , for the space of some minutes , the impression they have made therein . For all this difference proceeds hence , that the spirits of Children are more delicate and subtile , and consequently , as all other things of the like nature , do not long retain the violence of the motion , which is imprinted in them , and that those of Men , being more gross , preserve them a long time .

How ere it be , according to the principle we have laid down , it may be easily conceiv'd how the Soul is mov'd in the passions , and the mind remains much more satisfy'd with this manner of acting , which is conformable to that of corporeal motions , then when it is affirm'd , that there are no real motions in the Soul , and that they are onely Metaphorical , For , if by that word , it be not understood , that they are not absolutely like the motions of the body , the thing it self remains as obscure as it was before .

Art. 5. The Objections made against the motions of the Soul considered .

I Know very well , what Objections Aristotle made against Plato , who maintain'd , as we do , that the Soul really moves I have also look'd on those , which the Schools have added unto Aristole . But there is but one answer to be made to them all which , is this , that taking away the motion of the Soul , they take away that of angels , upon which the same inconveniences , which are attributed to the other , must necessarily fall , though , that Angels do move , be a truth , not to be brought into dispute .

It is argu'd further , that whatsoever moves ought to take up some places , and , as place , to have quantity ; that the Soul hath no quantity , since she is indivisible , and wholly in every part of the body , and consequently that she cannot move . Moreover , it is requisite that in all motion , what moves should be different from that which is moved ; and that the Soul , which is simple and indivisible , cannot have things separate and different , and consequently , that it is impossible she should move . But do's not al this reflect on the Angels as well as on the Soul , who , notwithstanding these reasons , are yet granted to move of themselves ? But when all is done , these maximes are proper onely to corporeal motions , and not to those of spiritual substances , as we learn in the Metaphysicks .

What might be objected of 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 that 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 no● 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 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 ●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 faculties , because they have the Instruments of knowledge , for we have shewn in the place alledg'd , that a faculty cannot know , but it must withall produce in it self the images of the things . So that these , not producing the images which they have , and onely receiving them , as an effect of the first image , fram'd by the Imagination , they cannot know it by a clear and perfect knowledge , but onely , according to that which is competent to all natural things , which , if we may use an odd kind expression , Know without knowing , what is conformable or contrary to them . Thus is it , that the Magnetick vertue , which is communicated to Iron , makes it know , and sensible of , the presence of the Load-stone , and afterwards excites it to move , and make towards it .

When therefore there is an image fram'd , in any one of the knowing faculties , it is , as it were , a Light , which is multiply'd , and diffuses it self into all parts of the Soul susceptible thereof Our meaning is , that that which is spiritual is communicated to the spirial faculties , and that which is material , to the corporeal faculties , and both kinds act therein according to the nature of the faculty , into which they are entertain'd . For , if it be movable , as the Appetite , that Image moves : if it hath no action , as the Memory , it produces nothing , but is onely preserv'd in it : if it be alterative , as the formative vertue , it serves for a model for the alteration , which it causes in the members ; and so of the rest . The case is the same with it , as with that Magnetick vertue we spoke of before , which , though equally communicated to all bodies , does not equally act upon them ; it alters and moves the Load-stone , Iron , and glaz'd Tiles , yet without causing any alteration or motion in all the rest

If it be so , it will be no hard matter to affirm , how the Appetite , blind as it is , may know Good and Evil , and move conformably to the nature of either . For since the Im●ge , which the Estimative faculty , or Practick Vnderstanding , hath fram'd thereof ; is multiply'd , and diffus'd through all the parts of the Soul ; the Appetite receives it , feels it , and afterwards moves , as it ought , in order to its union with the Good , or recession from the Evil , to its assaulting , or opposing of it , according to the instruction receiv'd from the Instinct , and the knowledge which all natural things have , either to be united to that which is conformable , or to avoid and resist that which is contrary to them .

SECT. 3. What are Motions of the Soul .

TO resume the Discourse we have interrupted , we say further , that , of what kind soever the motions of the ●ppetite are , whether real , or metaphorical , they are those which frame the Passions of the Soul . For though the Schools have restrained that name , to the Motions of the sensitive Appetite , either by reason of the violence they do Reason , or that the body sensibly suffers thereby ; yet , if we consider the agitation , which the Soul endures , we shall find , that not onely that which is made in the Will , but also that in the natural Appetite , is like that , which the Sensitive Appetite suffers . For the Will loves and hates , rejoyces and is sad , as well a● the other : and there are in the natural Appetite , such motions as are answerable to those others , since Nature seeks that , which is behovefull , and shuns what is prejudicial to it , is satisfy'd , or troubled , at the occurrence thereof , is heightned or discourag'd , as we shall shew more particularly hereafter . And as to the violence which the Sensitive Passions do Reason , and the alteration they cause in the body , they are the effects which they produce , yet enter not into their essence , but are common to all the motions of the Appetite , of what order soever it be , and do not always accompany the emotions of the sensitive Appetite .

Accordingly , as the Appetite is the principle of all corporeal motions , so is it requisite , that it should be moved , before any Part of the body can be ; and consequently the agitation of the Spirits , which is observ'd in the Passions , and causes all the changes , that happen in the body , is not wrought , till after the Soul is moved . Moreover , the Motions of the Will are , many times , contrary to reason , as well as those of the sensitive Appetite , and in the most spiritual Passions , such as Ambition , Envie , &c. it alters the body , as well as the other . Nay , it may be affirmed , that , in the motions of the natural Appetite , the body sometimes endures a greater alterat●on , then in those of the sensitive Appetite , as it appears in a Fever , which is the choler of the natural faculty . To be short , neither doth that violence , nor that alteration always follow the emotions of the sensitive Appetite . Of these , there are some conformable to Reason ; there are some that remain in the Soul , and do not descend to the corporeal faculties , as being raised up and dispers'd so of a sudden , that they have not the time to spread themselves into them . Whereto may be added , that Angels are susceptible of love , hatred , joy , sadness , &c. as Theology teacheth .

Whence it may be inferr'd , that there is no ground , for the taking away of the name of Passions , from the motions of the Will and natural Appetite , and consequently , it may be affirm'd , that all the motions of every Appetite are Passions , since the agitation , which the Soul endures thereby , is equal in them all , and that the end , which she proposeth to her self therein , is , as to them , also alike : for by them all she is agitated and mov'd , either towards the enjoyment of Good , or the eschewing of Evil.

True it is , that these motions are called by divers names , according as they are more or less vehement . For , as we call those winds which are more then ordinarily violent , by the name of Storms and Tempests ; so , when the Passions are great and extraordinary , they are called Perturbations . And certainly , it may , with some ground , be affirm'd , that the Passions are , as it were , the winds of the Soul . For , as the Air , which continues in a constant calmness and tranquility , is unwholesom ; and yet is purify'd by moderate winds , but if they are too violent , they raise tempests in it : in like manner , the Soul , which is not stirr'd by any passion , must needs be heavie , and of an unhealthy constitution ; and therefore it is requisite , it should be moderately agitated , that it may be the more pure and more susceptible of vertue . But if it happen that the passions become too violent , they raise in her such tempests , as disturb Reason , confound the humours , and alter the whole constitution of the body .

SECT. 4. Of the Number of the Passions .

THE ART HOW TO KNOW MEN , Having promised to discover the motions of the Soul , we now come to examine , how many ways it may be mov'd , and what number there may be of the Passions , whereby it may be so mov'd . In order to the prosecution of that design , it is 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 Co●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 ; i● 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 upon her .

Consternation , which is a motion of the Appetite , whereby the Soul is weakned , and gives way to the violence of the Evil.

Audacity , which is a motion of the Appetite , whereby the Soul violently bestirs her self against the Evil , to overcome it .

Fear , which is a motion of the Appetite , whereby the Soul retreats , and with a certain precipitation , shuns the Evil , which she perceives coming upon her .

Art. 5. The definitions of the mixt Passions .

AS concerning the mixt Passions , which are made up of the Simple , and are framed , when both the Appetites are moved at the same time , the most considerable of them are these : 1. Hope . 2. Arrogance . 3. Impudence . 4. Emulation . 5. Anger . 6. Repentance . 7. Shame . 8. Jealousie . 9. Compassion . 10. Envy . 11. Agony .

Hope is a mixture of the desire of the Good , and the Constancy a man expresses , in opposing the difficulties , whereby it is encompassed .

Arrogance proceeds from Self love , and the Audacity a man hath to surpass others .

Impudence is fram'd of the Pleasure and Confidence a man hath to do unhansome things .

Emulation is a mixture of Grief which a man is apt to be subject to , that he is not master of those perfections , of which he imagines another to be , and the Hope of being able to acquire them .

Anger consists of the Grief , which a man endures for an injury receiv'd , and the Audacity he hath to retort it .

Repentance proceeds from the Grief , which a man conceives for the evil he hath committed , attended by a Detestation of it ; which may be termed a kind of Audacity , as we shall shew in its proper place .

Shame proceeds from a mixture of Grief , and Fear of infamy .

Jealousie is a confusion of Love , Hate , Fear and Despair .

Compassion consists of the Grief , which other mens misfortunes raise in us , and a Fear lest we our selves may fall into the like inconveniences .

Envy , is a mixture of Grief , and a certain Despair of coming to the enjoyment of that Good , which we see happens to others .

Agony is a mixture of Grief , Fear , and Audacity .

Art. 6. The Natural order of the Passions .

THe order , which all these Passions ought , naturally , to observe among themselves ; requires that the Simple should be rank'd before the mixt , since these last are but so many compositions of the others ; as also that the Passions of the Concupiscible part should have precedence of those of the Irascible , in regard the Concupiscible Appetite , being employed about the simple consideration of Good and Evil , and the Irascible considering the same with the difficulties whereby they are encompass'd , the said difficulties are only subsequent circumstances .

But if we compare them , according to their particular kinds , Love and Hate ought to have precedence of all the rest . For there is not any one of those , which have the Good for their Object , but it is preceded , and accompany'd by Love , as all those that have Evil for their Object are the same , by Hate . Accordingly , he , who is sensible of the Evil , or opposes it , who engages against it , or shuns it , does infallibly hate it : in like manner , Love is the first motion which the Appetite makes towards the Good as Hate is the first it makes , in reference to Evil.

But what Love and Hate are in respect of all the Passions , the same is Constancy , and Consternation , in respect of all the Passions of the Irascible Appetite , whether they be simple , or mixt . For it is requisite , that the Soul should be fortify'd , in Audacity , Hope , Arrogance , Impudence , Emulation , Anger and Repentance : on the contrary , in Fear , Shame , Jealousie , Compassion and Envy , it is expected she should be enlarged , or admit of some relaxation .

Love also hath the precedence of Hate , because Good ought naturally to have it of Evil , as the form precedes privation . Pleasure should also go before Grief , in as much as the former proceeds from the presence of the Good , the latter , from the presence of Evil. The same thing is to be affirm'd proportionably of Constancy and Audacity , in reference to Consternation and Fear . And according to these rules , the mixt Passions ought to be ranked , as we have done it : for Hope ought to be the first , because it consists of Love and Constancy , which are the first Passions of both the Appetites . Arrogance hath the next place , as being a mixture of Love and Audacity ; and so of the rest .

Art 7. That there are three Orders of the Passions .

NOw all these Passions , as well the Simple as the mixt , are of three Orders , or Classes ; for they are framed , either in the Will , or in the sensitive Appetite , or the natural Appetite , each whereof hath its distinct concupiscible and irascible parts . But there is nevertheless this difference between them , that those parts are more distinct , and more compleat in the Will , then they are in the Sensitive Appetite , and more perfect yet in this latter , then in the natural Appetite . For there are some , especially of the mixt passions , which can hardly be observ'd in the sensitive Appetite , and in case they be fram'd therein , they are ( if we may use that expression ) but shadows and rude images of those , which are rais'd in the Will. Accordingly , though Anger , Hope , Arrogance , Jealousie , Emulation , and Envy are apparent in Beasts , yet are all the rest but trick'd and rudely drawn ▪ and therefore it is not easie , to make , in them , any observation of Shame , Impudence , Compassion , and Remorse , though they may discover certain obscure lines and tracks thereof . But all , even the Simple passions themselves , are so obscure in the natural Appetite , that never any body yet gave them the name of Passions , though they be really such , and ought to be so called , as we said before .

We are however to observe , that those Passions which belong to the Irascible Appetite , are more apparent in the natural Appetite then the others : for it is certain , that Nature opposes Evils , that she engages against them , that sometimes she is discourag'd , and quits the field , and there is not any thing so common in Medicine , as to say , that she is stirr'd and provoked ; nay , we have shewn elswhere , that a Fever is the anger of the natural faculty , so that it is not to be doubted , but that Audacity and Anger , Constancy , and Consternation , are framed in that inferiour part of the Soul . But as to those of the concupiscible Appetite , they are not so manifest in it ; neither are Love , Hate , Pleasure and Grief , to be observ'd in it so sensibly as the others : and yet there is a necessity they should be framed therein . For it is not to be imagined , that the evil can be shunn'd , unless it be first hated , since Hate is the first motion , which Evil excites in the Appetite . Neither can Anger be without Grief , since it is part thereof . So that the natural Appetite is susceptible of Hate and Grief , and consequently of Love and Pleasure , since they are contraries compatible to the same subject .

Moreover , if nature knows and shuns what is hurtful to her , it is requisite 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 ●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 of most of its actions , and , together with it , making up a Whole , in the subsistence and preservation whereof it is no less concern'd , then in its own . In so much that it is not to be admir'd , that it should have a certain sentiment of the good or evil things which happen to the other , and that it should frame the same passions , which they raise in the Sensitive Appetite . And this is no hard matter for it to do , in as much as it sees the phantasms , which the imgination hath made thereof , upon which , it frames its idaeas and judgments , and afterwards presents them to the Will .

By this means is it then , that the passions of the Body are ordinarily communicated to the Mind . But the case is not the same with those of the Mind , in reference to the Body , in as much as it is not by knowledge that the Understanding communicates them to the Sensitive Soul , for the reason by us before alledged ; but it is immediately done by the motion , which the Will imprints in the sensitive Appetite . For there is no inconvenience in affirming , that the Will moves the Appetite , because motion is common as well to things spiritual as corporeal ; but in maintaining , that the thoughts of the Understanding are communicated to the Imagination , there is , in regard spiritual things cannot ever become corporeal .

To clear up this Proposition a little further , we are to observe , that the Will hath an immediate command & superintendency , over all the parts of the Soul and Body , which are moved voluntarily . For it is in its power to move the members , without any interposition of the Sensitive Appetite ; it being unlikely , for example , that , in a resolution which the Understanding hath made to stretch forth the hand , it should be requisite , that that motion be made by the directions of the sensitive Soul , which hath not any apprehension of the object , or the motive of that action . Now , if it hath this power over the members , with much more reason shall it have the same over the Appetite , which being nearer , and more apt to move , then they are , ought accordingly to be the more subject thereto ; and consequently , the Will may stirr it , and imprint in it the same motions which it hath given it self .

Hence it also follows , that all those things which are in motion , as well the corporeal as the spiritual , produce , in those others whereto they are apply'd , a certain motive quality , which may be called Impetuosity , and that is , as it were , an impression and communication of their motion . For , it is by this communication , that the bodies , which are forced or darted , continue the motion they have receiv'd from the hand , though they be at a distance from it . By the same communication is it also , that Angels do enforce bodies , & chase away evil Spirits , in regard they have not any vertue or means to act really and physically on things , other then the motion they imprint in them .

This being certain , it follows , that the Will , which moves , should imprint its motion in the sensitive Appetite , and that it should stirr , yet so , as that the latter stand not in need of any precedent knowledge of the imagination . For , though it be true , that the sensitive Appetite cannot move , but it must receive a previous illumination from that Faculty , yet is this to be understood onely when it moves of it self , and suffers no violence , by any other strange cause , as it is here .

Now , as the Will imprints in this Appetite the emotion it gives it self ; in like manner , when this latter is stirr'd , it communicates its motion to the Will , in regard that , whatsoever moves may imprint its motion on the things which are near it , if they do not oppose it either by the weight , or some contrary motion . For the Will and Appetite do many times oppose one the other , by their contrary agitations ; Nor do the members , and other bodies , always obey them , by reason of their weight , which is stronger then the motion imprinted in them by the Will and Appetite .

All that may be said hereupon , amounts onely to this , that , in this case , the motions of the Will and Appetite would not be vital actions , which cannot be forc'd , nor proceed from without , but ought to issue from the ground of that power , by wh●ch they are performed . But it may be answer'd , that the Will and Appetite , having receiv'd that external motion , move themselves , and produce their own , proper , immanent and vital actions , after the same manner , that a man , who is thrust forward , moves afterwards and goes of himself ; or as he who is forc'd to do something against his will : For his Will is immediately shaken , by the violence that had been done him ; but at last it consents thereto , and moves it self , in order to the performance of the action . So that those external motions which the Appetite and Will reciprocally give and receive , one from the other , are not real Passions , while those powers move not of themselves . But as there are some springs , or resorts , which immediately move upon the least touch ; in like manner , these faculties have such an aptitude to motion , that as soon as ever they have received the impression one from another , they are stirr'd , & produce real Passions . Not but that it happens very often , they are shaken , yet do not move themselves ; and no doubt , when the Will , which would not be transported with any Passion of the sensitive Appetite , does nevertheless feel a sweet violence , which gives her a certain bent towards it , it may be said , that the Will then suffers the impression of the motion , which it receives from the Appetite ; but not that it does stirr , or that any emotion can be attributed thereto .

Now the difference there is between the Passions , which are thus excited , consists in this , that the Understanding hath an immediate sight of the object , whereby the sensitive Appetite hath been moved ; But the Imagination , which cannot know the object of the Will , observing the motion excited by this latter in the Appetite , frames to it self an object and motive conformable to that motion , and so renders the Passion compleat , just as it does in dreams , in that kind of Love which proceeds purely from Inclination , and in those Passions , which Musick inspires , as we have said elswhere . For we have shewn , that , when the Soul observes , in the Appetite or Spirits , some motion , which is proper to Passion , though she be ignorant of the object , which raises that motion , frames to her self another of it , which is proportionable to that Passion . Hence it comes to pass , that a man , who falls asleep upon his anger , represents to himself , in his dreams , enemies and fighting , in regard the disturbance rais'd in the Spirits is observ'd by the Imagination , which afterwards frames to its self objects , conformable to that motion .

The same thing may be said of Musick , and the forementioned Love of Inclination ; for both of these imprint in the Spirits such motions , as being like those of the Passions , cause the Soul , which takes notice of them , to represent to her self such objects , as are proper to those Passions , and so to frame the Passions themselves .

However it be , this is deducible hence , that when the Imagination hath felt the emotion excited by the Will in the Appetite , it frames to its self such an object , as is requisite , for the producing of that Passion . But it is an uncertain , and confused object , which does not precisely determine it ; and therefore it many times happens , that in such a case , a man cannot give any reason why he is sad or merry , and though he be sensible of the Good or Evil , yet can he not specifie which it is .

SECT. 6. What is the Seat and first Subject of the Appetite .

BY all we have hitherto said , it is sufficiently apparent , that the Appetite is the first Subject of the Passions , because they are motions , and that the Appetite is the only part of the Soul , which moves . But as the Soul is the Form of the Body , and the faculties have certain proper Organs , wherein they reside , and where they act , we are now to examine , what part of the Body it is , which serves for a Seat to the Appetite , and where it frames its first motions ; for this examination is necessary to our design , since we shall be ever and anon oblig'd , to speak of the place , whence the Passions have their first rise .

We are then in the first place to suppose , that the Faculties of the Soul are inseparable from its substance , and that whereever she is , they also are . But in regard that , of these , there are some , which stand in need of Organs , in order to action , though they are in all places where the Soul is , yet they act only in their own Organs .

Those Faculties which are Spiritual , being not confin'd to matter , do not stand in need of Organs , and consequently , they are , and act , in all places , where the Soul is , as the Understanding and Will. For though the actions of the Understanding are more apparent in the Head , and those of the Will , in the Heart , then they are any where else , yet is it not to be conceiv'd , that these two parts are the Organs thereof ; but , because the faculties , subservient to them , are in those places , and that we commonly attribute , to those high powers , the actions of those faculties which are subservient thereto , as we attribute to the Prince , what is done by his Ministers .

But the case is otherwise in the Corporeal Faculties , for it is requisite , that they should be restrain'd to some part of the Body , which serves them for a subject , and instrument , in order to the performance of their functions . And it is out of all doubt , that the Sensitive and Natural Appetites are of that order ; but there is a great dispute among Philosophers , to know , which is the proper seat of either of them .

Art. 1. What is the Seat of the Sensitive Appetite .

AS to the Sensitive Appetite , we find by experience , that , in any Passion whatsoever , the Heart is troubled and mov'd , and that there are very few , how secret soever they may be , which may not be discover'd , by the beating of the Arteries . The ordinary manner of speaking , nay indeed Religion it self , will have it , that this part should not only be a source of all the Passions , which cause any alteration in the Body , but also , of all the affections and motions of the Soul ; so that we may affirm it to be the Seat , Subject , and principal Organ of the sensitive Appetite .

But we see further , that in Insects and Serpents , the parts , after separation from the Heart , discover sense and motion , when they are touch'd . Nay some have observ'd , that , in the more perfect Animals , the Members move for a certain time , after this part hath been taken away from them . And we are assur'd , by our late observations , that , before the formation of the Heart and Brain , there is motion and sentiment in the Embryo . To be short , Hunger and Thirst are two sensitive Appetites , and it is generally acknowledg'd , that the mouth of the Stomach , and not the Heart , is the real subject thereof . Nay , there is no sensible part can be so slightly wounded , as not to move at the same instant , and yet it cannot be said , that the Heart is the cause of that motion . And therefore , it seems probable , that the Appetite ought to be whereever there is sentiment , since the Sense enlightens the Appetite , and that the latter cannot move without it . And thence some have imagin'd , that the Brain , which is the principle of sentiment , and the Organ of the Imagination , should also have the same relation to the sensitive Appetite .

From all these observations it may be concluded , that there are two kinds of sensitive Appetite ; one , which is general and common , regarding the conservation of the whole Animal , such as is that which frames the ordinary Passions of Love , Hate , &c. the other , particular and proper to every part . The first , no doubt , is plac'd in the Heart , which is the spring of Life , and the Centre , from which do proceed all the powers , whereby the Animal is govern'd . The second hath its seat in every part , as Hunger and Thirst , in the Stomach .

But considering further , that these two Appetites are of one and the same nature , having the same motions , the same objects , and the same end , and that they differ one from the other , but as homogenial parts of the same whole , it is accordingly requisite , that they should have one subject , which ought also to be of the same nature ; And consequently , it is necessary , that there should be in the Heart , and in every part , some Organ , which may be common , in order to its being the chief Subject of that Faculty , which is common to them .

To discover this , we are to remember , and reflect on what we said before , to wit , that all the powers of the Soul are inseparable from her substance , and that , nevertheless , they do not act whereever she is , but only in certain parts . Now , this cannot proceed from any thing , but the particular disposition , which those parts have , to be assistant to their actions , whether they be more proper to receive the Impression of the objects , as for instance the Eye , which ought to be transparent , that it might give passage to Light , and the visible Species , and so of the other Senses ; or that they are more proper to execute the motion , which the Soul ought to make ; as the Muscles are the instruments of voluntary motions , in regard they consist of tendons and flesh , which are capable of contraction , without which these motions cannot be made .

This presuppos'd , as a truth not to be brought into dispute , it is requisite , that the part , wherein the Appetite hath its immediate residence , should be proper to the action it ought to do ; and whereas there is no other action then motion , it is also necessary , that the said part should have the dispositions proper to motion . Now there is not any disposition more proper 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 Medicine have sufficiently explain'd themselves , upon this Subject , and the difficulties they have left therein give every man the liberty , to propose his conjectures , in order to the clearing up of a thing so obscure , and so intricate .

Art. 1. Of the Nature of the Spirits .

WIthout engaging our selves upon an exact disquisition of the Elements , whereof bodies are compos'd , it is a thing both certain , and sensibly acknowledg'd , that there are three sorts of parts , which enter into the composition of all mixt bodies . Of those parts some are subtile , active and volatile ; others gross , passive , and heavy ; and the third are moist , as being design'd to joyn together those two so opposite extreams . For they have somewhat of the subtilty of the first , and of the grossness of the others ; and when these are resolved , the whole mixt body is destroy'd , in regard they are the cement , whereby all the parts are united together .

Those subtile parts are called Spirits ; inasmuch as they have so little matter , and so much activity , that they seem not fit to be ranked among bodies ; and while they are united with the others , they serve for principal Organs to the forms , as being the most active parts ; and they are as it were the bond , which keeps them within the body . The reason whereof is , that Nature , which ever joyns the extreams by a certain mean , that hath some rapport thereto , employs the subtile parts , which have little of matter , to joyn and unite the forms , which have not any , to the grosser parts , that have much .

True it is , that they may be separated , and yet be afterwards conserv'd , as we find by experience , in distillations ; for so it is , that the Spirit of Wine , Sulphur , &c. is extracted . And being so extracted , though they lose the use they had when they were united to their natural forms , yet do they not lose any thing of their substance , or subtilty .

Art. 2. Of the matter of the Spirits .

NOw as Plants are nourish'd by the juices which they draw out of the Earth , so have these juices their subtile and spirituous parts , as well as all the other Mixt bodies : which parts , not being lost , as we said before , pass into the Animals , which feed on those Plants as those of the Animals pass into such , as they become nourishment to . So that it is not to be doubted but that the blood is full of these subtile essences , which the natural heat afterwards digests and refines in the veins , to be made the instruments of the Soul : and that they are the matter us'd by Nature to frame , and entertain the vital Spirits ; since subtile things are to be made of those which are of the same nature with them .

Art. 3. How the Spirits are framed .

BUt to find out the secret of all this Oeconomy , we are to represent to our selves , that the blood , which is in the Hollow Vein , enters into the right ventricle of the Heart , where it is warm'd , by the heat and motion of that part , which is the hottest of any about the body . After its being warm'd there , it issues out boyling and reeking , and enters into the Lungs , where it meets with the air , attracted in by respiration , which by its coolness thickens the fumes , which it exhales from all parts , which fumes are no other then the spirituous parts , wherewith it is fill'd , and which , upon the accession of the least heat , are separated and evaporated . So that Nature does , in this , what commonly happens in the distilling of Aqua-Vitae , in which work , there is cold water cast about the Recipient , as it were , to gather together , and reduce into a body the spirits of the wine , then chang'd into vapour , and to promote their passage along with the others . Thence it comes , that the vein , which carries this reeking blood into the Lungs , is as big as an Artery , as it were to prevent the dissipation , which might be made thereof , before it be so cooled . On the contrary , the Artery which receives it , after it hath been cool'd , is as small as any vein ; there being not then any fear of dissipation . And it is not unlikely , that this is the reason , why that Artery hath but two valvula , whereas the other Vessels which enter into the Heart have three . For as these valvulae , whatever some others may be pleased to say , were made only to prevent the impetuosity of the blood , which is to enter into the heart , and afterwards to come out of it ; so was there not any necessity that the veiny Artery should have so many obstacles , to retain the impetuosity of the blood it carries , in regard it must needs have left much thereof , after it hath been cool'd , and temperated , by the air , which is in the Lungs .

But however it be , hence proceeds the indispensable necessity of respiration ; for if those parts of the blood , which are so reduc'd into fumes , should not be condens'd , and reassume a kind of body , they would be immediately dissipated : And whereas this must be the matter of the Spirits , as being the most subtile , and most pure portion thereof , there would not be made any new generation , if nature had not found out a means to condense these vapours , by the coolness of the air , which is continually attracted by the Lungs . Thence it comes , that there is no possibility of continuing long without respiration , in regard that , all parts of the body standing in need of the continuall influence of the Spirits , it is requisite , the Heart should continually repair them , and that cannot be done without respiration , for the reason we gave before .

Art 4. An Objection against the precedent Doctrine answered .

I Know well enough that the common Doctrine would have the Air to enter into the composition of the Spirits , and that natural heat , nay indeed fire it self , stands in need of air to moderate th●m , as not being able to conserve themselves without it ; And that this is the reason why respiration is necessary , in regard it conducts air to the Heart , and moderates the excessive heat thereof . But we are taught by Anatomical observations , that there is not any vessel , which conducts the air into that part , and that the veiny Artery , which was heretofore conceiv'd to serve for that use , is alwaies full of blood , and does undoubtedly convey , to the Heart , all that which is entered into the Lungs . Besides , it may be urged , that Fishes have their vital Spirits , though there be not any air , which may contribute to their production . True it is , they have the motion of the Gills , as also of the holes , at which they sprout out the water , and that is answerable to that of the Lungs , and causes the same effect , with the water , which they ever and anon attract , as the Lungs do , with the air they respire .

Yet is there not any thing to be deduc'd hence , which may imply my not being of opinion , that the air respir'd , which is all full of these spirituous parts exhal'd by all bodies , do not furnish the vitall Spirits , with some portion of themselves , which being mixt therewith passes and insinuates it self into the Heart and Arteries , through the Pores of the Vessels . Hence it comes , that Animals are sensible of the qualities of the air , which they respire ; and Hippocrates affirms , that the most sudden nourishment is wrought by odors . But this is a thing happens by chance , and is not to be admitted into the design of Nature And as to the cooling or refreshment , which is caused by the air , it is not intended to moderate the excess of the heat ; but for the reason given by us before , which is common to fire and the spirits : For the coldness of the air condenses the exhalations which should be enflam'd , it gathers them together , and hinders their rarefaction and dispersion . And therefore , when it is very cold , the fire is the more violent and scorching , in regard the matter of the flame suffers a greater contraction ; And the light of the Sun diminishes the heat of the fire , in regard it rarifies and disperses the exhalation , which feeds it . Not but that the air does moderate the heat of the Heart , when it is violent ; but that is not the main end , at which Nature aims ; it is only a slender service , and convenience , which she derives , by the by , from her principal design .

But howere it be , this is certain , that after the blood , which came out of the right ventricle , hath travers'd the Lungs , it is discharged into the left , where , it may be said , it is return'd into the furnace , and is stirr'd and agitated afresh , and where it s more subtile parts are so refin'd , that they acquire all the dispositions , necessary to Spirits , to make them vital , and then they are endu'd with the form and vertue thereof , and assume the place and function of those , which have been distributed to the parts .

Art. 5. Why the heart moves .

FRom what hath been deliver'd , it may be inferr'd , that the motion of the Heart serves for the generation of Spirits ; But that that should be the principal motive , which oblig'd Nature to give it that motion , is what cannot be easily affirm'd . For , in a word , all Animals have those sorts of spirits , but all have not that motion ; so that this may be stood upon , that it is not absolutely necessary to their generation .

For my part , I am of opinion , that , in this , Nature had a greater regard to the conservation of the Spirits , then to their production For whereas chings are conserv'd by that which is conformable and natural thereto , and that motion is natural to the Spirits , which are of a fiery nature , and proportion'd to the Element of the Stars , as Aristotle speaks ; it is accordingly requisite , that they should be in perpetual motion , as those bodies are . And in effect , we cannot stop the motion of fire without quenching it , and all those things , which hinder the Spirits from moving , as Narcoticks , and fulness , deprave them , and destroy the Animal . It therefore concern'd the providence of Nature to find out some artifice , whereby the vital Spirits should be continually stirr'd , to the end they might be conserv'd by that which is most proper and natural to them . And there could not be a more commodious way found , then the motion of the Heart and Arteries , which ever and anon excites and awakens the Spirits , which are intermix'd with the blood . For that humour being gross and heavy , there would have been some danger of its smothering them by its weight , if that miraculous ressort , which gives a continual motion to the arterial blood , should not hinder that disorder . Hence it comes , that the arteries alwayes accompany the greater veins , that their agitation might excite the Spi●its , which are mixt with the blood ; the lesser veins standing not in need of that attendance , by reason of the small quantity of humour which they contain , as such as is not capable of hindring their motion . And in those Animals , which have no blood , that motion is neither so sensible nor so necessary , in regard the humours there are more subtile , and for the most part are only serosities , which are in a more easie subjection to the Spirits .

It was therefore the principal intention of Nature , to bestow motion on the Heart , in order to the conservation of the Spirits ; yet with this precaution , that it hinder not , but that she may employ it to other uses . For , as a frugal and provident Housewife , she makes that which is necessary to her main design , to be subservient also to other conveniences , which , were it not for that , she might have been without : Upon this account is it , that she employes the motion of the Heart , to subtilize the matter of the Spirits , to force away the impurities that are therein , to moderate the heat thereof , which might become excessive , and to force the Spirits to the extremities of the Arteries , so to disperse the heat and vital vertue into all parts . Now of all these employments there are certain advantages , yet are they not absolutely necessary , since all this is done in many Animals , without any motion of the Heart .

Art. 6. That the Spirits are moved for three ends .

TO resume our discourse of the motion of the Spirits , we said before , that it was design'd for the communication of the vital heat to all the parts , to convey into them the blood , whereby they are to be nourish'd , and to translate the humours from one place to another , as it happens in the Passions , in Crises , and upon such other occasions .

As to the first it will be no hard matter to prove it ; for it is generally acknowledg'd , and sense and reason teach us , that all the heat and vigour of the parts proceeds from the vital Spirits , which are produced by the Heart , and as soon as this influence ceases , they become cold and languishing .

Art. 7. That the Spirits convey the blood into the parts .

BUt for the conveyance of the blood into the several parts , there are not any Philosophers that have made it the employment of the Spirits , but it is generally attributed by them , either to the impulsion which it receives from the beating of the Heart , or to some attractive vertue , which draws it forth into every part . It is therefore requisite we make it appear , that these opinions cannot be maintain'd , and that it is the proper work of the Spirits , to dispose it into the veins . For there is a necessity , that it should be either forc'd out , or attracted , or convey'd ; so that when it shall have been shewn , that there is not any thing whereby it is either forc'd out , or attracted , it will follow , that there must be something to convey it , and that only the Spirits can be capable of the employment .

Most of those , who maintain the circulation of the blood , do not admit of the Spirits , at least as bodies distinct from the blood , and affi●m , that it is not mov'd in the veins , but only by the impulsion which it receives from the beating of the Heart , and that it admits not of any motion , but that which proceeds from the effort of that part . We shall not make it our business to oppose this circulation , and , though it be accompany'd with great difficulties , yet may it nevertheless be affirmed that it is true , and that it is effectually wrought , though haply not after the same manner , as is held by the maintainers thereof . It is sufficient , for the prosecution of our design , to shew , that the beating of the Heart is not the cause of the blood's motion , especially that which comes into the veins . For , that done , it will be easie to make it appear , that they are only the Spirits , which can transport it to the places whither it goes , and consequenlty , that they are bodies distinct from the humours , which follow the motions of the Soul , and not that of the Heart , and may be mov'd by an agitation different from that of the latter .

Art. 8. The heating of the Heart forces not the Blood into all the Parts .

IT being suppos'd then , as the Patrons of this opinion would have it , that the Heart , by a certain compression , or contraction of it self , drives out , into the arteries , the blood , which it hath receiv'd into its ventricles , and that , by the violence of that motion , it forces it even to their extremities , so to make its passage into the small veins which are near them , and thence into the hollow vein , and at last to the Heart , whence it afterwards passes back again into the arteries , and then into the veins , perpetually running out of one into another , by a continuall circulation :

This , I say , being s●ppos'd , it might be said , that there is some probability , that this impulsion , which it receives from the Heart , may cause it to flow along into the arteries , but it can never be conceiv'd , how this impulsion should be continu'd even into the veins , after that its force hath been check'd and broken , by so many windings , and so many obstructions which the blood must needs meet with in its way .

What! it shall open the mo●ths of the vessels ; it shall force its passage through the fleshy parts , as they pretend ; it shall surmount the impressions which the air and other external causes every moment make in the parts ; and after all this , by vertue of that first impulsion , it shall reascend to the Heart with the same agility that it descended thence ? But this is a thing cannot enter into a man's imagination . I am content , that , as it passes through the small vessels , the compression it suffers therein may continue the impetuosity of its motion ; but that it should be so when it flows into the greater veins , and the spaciousness of their channels gives it more liberty , is a thing which cannot be affirm'd , without a defiance of experience and reason ; and there is a necessity , it should have the same fate , as rivers and torrents , which , flowing out of a narrow into a broad channel , abate much of the impetuosity of their course .

And certainly , if the beating of the Heart and arteries causes the blood to be thus moved , Nature hath forgot her self extreamly , that she gave not the same agitation to the veins , especially those in the lower parts , where the blood is more gross and heavy , and hath so great a way to get up to the Heart . For there it is , that the cause and instruments of this miraculous transportation ought to be the more powerful , having a greater and heavier weight to conduct , nay indeed to force upward , then is the arterial blood , which is more subtile , more susceptible of motion , and , at that time , only descends downwards .

It may then be conceiv'd , that those , who first advanc'd this opinion , never consider'd , that fluid bodies cannot long conserve the vertue and impulsion , if it be not extreamly strong , and that that which is made in the Heart is too weak , to maintain the motion of the blood in so long a course , and through so many obstacles ; That if it were forc'd out , as they pretend , it would so much swell the veins , that they would alwayes seem full and stretch'd out , especially when it should be forc'd to ascend : And , in fine , that , opening the veins , it should issue out by certain sallies and reiterations , as that which comes out of the arteries , since it is the same impulsion that makes both move , and that we find in Water-Engines , that the water alwayes flows proportionably to the violent shocks it received at the entrance of its channell .

But why should there be imagin'd in the veins a motion of the blood , different , not only from that which is made in the bones , into the depth whereof it penetrates , in order to their nourishment , but also from that which conveys the sap of plants to all their parts ? For this sap , and the blood , we speak of , is the last Aliment , whereby they are sustein'd , and therefore it is but one and the same Faculty , that hath the direction and conveyance thereof ; and Nature , who loves uniformity in all her operations , will not easily change this , since it may , and ought to be performed , after the same manner .

Moreover , if the impulsion be the only cause of the motion of the blood , it must be also the same of all the natural motions , whereby it is agitated . And yet that transportation of the humours , which Nature makes in Crises , and the regularity punctually observ'd by her , when she conveys them from one place to another , depends on another principle . For the violence done in the Heart , ought to be equally communicated to all the vessels , and cannot determine the blood to flow towards one part rather then another . How shall it then cause it to ascend to the left nostril , in Inflammations of the Spleen , rather then to the right ? Shall it be also the impulsion that shall force choler to the Intestines , in Fluxes without inflammation ? And convey the serosities to the skin , in critical sweats ? For all these sorts of motions proceed from nature , and are made , or at least begun in the veins , though the beating and impulsion of the Heart and Arteries contribute nothing thereto .

To conclude , since Nature multiplies not the ways of acting , in those operations , which are of the same kind it is necessary , that she cause the blood to ascend by the same vertue , whereby she causes the chylus to do so , making it to pass out of the Intestines into the Vessels , and afterwards conducting it , to those places , where it is necessary . Now , I do not think there is any body will affirm , that the beating of the Heart contributes ought to this motion , as having no communication with the Intestines , at least so great as to force the chylus upwards ; and consequently , it may be said , that the blood is no more mov'd then it , by that impulsion .

We must therefore find out some other cause then that , whereto we may referr not only the ordinary transportation of the blood , and all its other motions , which , though they seem extraordinary , are nevertheless natural thereto , as those which happen in the Passions ; but also those of the chylus , and the other humours which are mov'd in the body . Now after we have throughly examin'd all the ressorts and instruments which Nature may make use of , to that purpose , it will be found , that she cannot employ any other then the Spirits .

Art. 9. That the blood is not attracted by the Fibres .

WE shall not here bring any thing upon the stage , concerning Attraction , though it were the only means , whereby the Antients were of opinion , that the motion of the blood was to be wrought , inasmuch as it is an imaginary motion , which opposes reason and experience .

Nor indeed can it be conceiv'd to be done but two wayes , to wit , either by some Boay , which , touching the blood , brings and draws it to it , or by some Magnetick vertue , which may be in the parts , and spreading it self into the vessels , seizes on , and drags it towards them , much after the same manner , as the quality of the Loadstone draws iron , and causes it to approach it . And these two wayes of attraction have bred two opinions , which ever since the birth of Medicine , even to the present age , have been follow'd by some or other .

For some have imagin'd that the streight Fibres ; which enter into the structure of the veins , had the power of attraction , and that it was by their means the blood was convey'd to the several parts . But they never consider'd , that when some body is to attract a fluid and slippery thing , there is a necessity it should touch it , that it should seize on it , and retain it in all its parts ; otherwise those which shall be at liberty will escape , and will not be attracted . Of this we have an experiment , when we would take any liquor with our hand ; for those parts which shall not be comprehended within the hand will get away and not be gather'd in with the rest . Now it is certain that the Fibres touch only the superficies of the humour which is in the vein , and so whatsoever is in the bottome of the vessel will slip away , notwithstanding all their endeavour to retain it .

To this we may add , that the Fibres have no other way of attraction , then by straining and compressing the veins ; and if so , then would the senses perceive something of that motion , as they do of that of the Intestines , which is made after that manner . Whence it follows , that , since we do not see any sign thereof , how strong soever that contraction and compression of the veins might be , for the making of that motion , there is just ground to imagine , that it is not made after that manner .

But what absolutely decides this question , is , that the aliment of Plants is convey'd by their channels after the same manner , and by the same vertue as the blood may be in Animals , and yet their Fibres suffer no such contraction as is imagin'd in the veins . It is requisite therefore , that we find out some other means , whereby the moisture , which nourishes them , may ascend into the branches , and withall such as may be found also in Animals , to convey the blood into all the parts .

I add further , that the bones attract ( as the common expression hath it ) their nourish●●nt , without any assistance of the Fibres , and that sometimes the blood is so violently mov'd in the Passions , that this pretended motion of the Fibres cannot be any way answerable to that swiftness , as being made but slowly , and by successive contractions , which require much time , in so long a transportation and conveyance , as that of the blood is .

Art. 10. That the blood is not attracted by any Magnetick vertue .

AS to the other opinion , which admits a Magnetick vertue , though it hath been more generally receiv'd , yet is it not confirm'd by any other reason then the weakness of the precedent , and the impossibility it imagin'd to it self , of finding any other means then these two to make the blood flow into the veins . So that it is maintain'd only upon the accompt of certain examples and instances , as that of the Loadstone , which draws iron to it , and those of some purgative Medicines , which attrract the humours , and some others of the like kind . But this is a very weak proof , and such as the very ground thereof is of little certainty ; since we pretend to make it apparent , that neither the Loadstone , nor purgatives , nor any other thing whatsoever , have any attractive vertue .

But whether it be maintainable or not , the Patrons of this opinion ought to suppose , as they have done , that this vertue is in every particular part , since there is not any but does , as they affirm , attract blood for its nourishment . The case being thus laid down , they may be asked , Whether all parts have this vertue equally or not ? For if it be equal in all , there being superiour and inferiour parts , it is impossible the blood should march up into the superiour parts , in regard the inferiour have as powerful an attraction as the other ; there being no reason , why they should follow the impression of the one rather then that of the other . On the other side , if there be any parts have this vertue in a higher degree then others , they will attract all the blood to themselves , and that just distribution , which ought to be made thereof all over the body , will never be perfected and compleated , since it must needs be obstructed , where that Magnetick vertue is most vigorous . For , to explain it by the example , it must be done in the same manner , as is observ'd in the iron , which being plac'd near several Loadstones will alwayes make towards that which is most attractive . Besides , if it be true , that the influence of natural vertues is performed by direct lines . How is it to be imagin'd , that the Attractive vertue shall observe that regularity in the innumerable turnings and windings of the veins and arteries ? What intermixture , or , to say better , what confusion will there not be in the vessels , wherein every part will spread its Magnetick vertue ?

To conclude , if the conformity of substance be the ground-work of this Attraction , as is affirm'd by the maintainers of the foresaid opinion , how is it to be conceiv'd , that the blood , which is alter'd and corrupted , shall be able to flow into the veins ? By what means shall the mineral waters , which admit not coction , and are incapable of receiving the form of blood , be able to pass wholly pure into the vessels ? What conformity or sympathy can we imagine between all these substances , which are so different among themselves , and the Liver , or the Heart , or any other part , which attracts them to it self ? And lastly , why should the blood ever go out of the body , since that quality attracts it inwards , and that it should be like the powder of steel , which the Loadstone holds fast and suffers not to fall ?

Art. 11. That there are not any Attractive vertues .

BUt I shall proceed further , and affirm , that it is an errour to imagine , there are , in Nature , any of these Attractive vertues ; she acknowledges not any other then that which is wrought by the motion of the body , and so all those things which are said to be attracted by these qualities , are mov'd by another kind of motion , then that of Attraction . And indeed , who can easily conceive , that a simple quality should be able so of a sudden , and so powerfully to offer violence , to things solid and weighty ? What motion can have an incorporeal vertue , to go , and find out , and bring away massy bodies ? How is it to be apprehended , that , contrary to all other qualities , which advance forward , this only should return back ? Would there not be a necessity , that , while it brings back the bodies , which it draws after it , it should quit the space where it found them , which yet continues still full of the same quality ?

True it is , and must be acknowledg'd , that the Loadstone hath a magnetick vertue , which it diffuses out of it self . But this vertue is not attractive , it only causes in the iron a certain feeling of its presence , and thereupon , the iron makes towards it of it self , as it is in like manner inclin'd towards the iron . For if they be both set on the water , so as that they may freely swim on it , they will approach one another , if they be of equal force ; and if the iron be the more weighty , or that it be stopp'd , the Loadstone only will move towards it . So that it is clear they draw one another no otherwise , then as it is said the Sun draws the vapours , which , by reason of their lightness , ascend of themselves , after they have felt the heat .

Art. 12. That there is not any attractive vertue in Purgative Medicines .

NOr is it by Attraction that purgative Medicaments do operate . For , of these , these are some , which cause vomiting , being apply'd to the soals of the feet , and other inferiour parts ; then which there cannot be a more certain argument of their not attracting the humours , since that , instead of obliging them to come to themselves , they cause them to make a contrary motion . Besides , the purgative vertue , being a natural Faculty , should attract the humours which are conformable and consonant to it self , in what subject soever they are found ; whereas , far from that , it attracts them not at all in bodies which are weak or depriv'd of life . And indeed those , who have more exactly examin'd the manner how purgation is wrought , have shewn , that purgatives have no other vertue then that of dissolving and separating the humours , as the Rennet does the parts of the Milk ; And that the separation being made . Nature , being incens'd thereat , expels and drives them out ; So that the evacuation thereof is wrought , not by Attraction , but Impulsion .

Art. 13. That Grief and Heat are not attractive .

THere are yet others who affirm , that grief and heat are attractive ; but they are only the Spirits , which Nature sends with the blood , into the parts , for their support and assistance : And this is no true attraction , no more then that which is made by a vacuum . For a privation , which , in effect , is nothing , cannot have any vertue . But in this case , the bodies put themselves forward , to prevent a disorder , which Nature cannot bear withall .

There are not therefore any Attractive vertues , and consequently , we are not to look for any in Animals , in order to the causing of any conveyance of the blood into the veins .

But there remains this yet to be urg'd , to the particular in dispute , that it is true , the Blood is not attracted , but that it moves of it self , as does the iron , which is sensible of the magnetick vertue of the Loadstone , and that having in like manner a certain feeling of the sympathetical vertue , inspir'd by the parts , it is , of it self , inclin'd towards them . It must be acknowledg'd this expedient would do pretty well , if this sympathetical vertue could be well establish'd . But how shall we imagine it can subsist in such different subjects , as Plants and Animals are , or members of a different constitution and temperament , such as are those of sound and unsound or diseas'd parts ? Nay , though it should be granted in them , What allyance can there be imagin'd between that vertue , and the blood , which is often alter'd or corrupted ; between it , and the mineral waters which are drunk ; in fine , between it , and the poisons , which are dispers'd all over the body ?

Nay , when all is done , neither this means , nor any of the others that have been propos'd , doth satisfie the regularity which Nature observes in the motions of the blood , nor most of the agitations it suffers in the Passions of the Soul ; nor yet the transportation of the chylus and other humours , which is wrought in the body : So that there is a necessity of having recourse to the Spirits , as the general cause of all these effects .

And certainly , whereas the Blood moves not of it self , and that whatsoever is mov'd by another must be either forc'd , or attracted , or inclin'd ; neither impulsion nor attraction having any place here , it is accordingly necessary , that some Body , which hath the vertue of moving it self , should combine with it , and convey it whereever it goes . Now , since we know that the Spirits are the chief instrmments of the Soul , sent by Nature to all the parts , to dispose them to action , mixt by her with the blood to render it fluid , and which she insinuates even into the humours against Nature , as well to concoct , as force them away ; there is no question to be made , of their being the transporters of the moisture which is in the Vessels , since they are beforehand in them to keep them fluid , and that there are not any other substances , which may be mixt with them , to convey them to the places , whereto they ought to go ▪ And consequently , that they are bodies most susceptible of motion , which , being animated , or immediately mov'd by the Soul , are the only instruments that can move the blood , in all the differences of situation , which we observe therein .

Art. 14. That the Blood is convey'd to the parts only by the Spirits .

FRom what hath been deliver'd , it is apparent , that in the ordinary course of the Blood , the Spirits are the only instruments , which cause it to ascend without trouble , descend without precipitation , and direct and convey it into all the parts , nay even to the depth of the Bones , for their nourishment . By the same Spirits it is diversly stirr'd in the Passions , according to the different designs , which the Soul proposes to her self ; they convey it to the wounded parts to relieve them , and confine it to an exact observance of that rectitude and regularity which is remarkable in all its motions . In a word , Nature is the principle and source of all these operations , and that Nature is no other then the Soul and her Faculties , all which stand in need of Organs , in order to their action , and can have no other then the Spirits , whereto all these effects may be referred .

They are therefore intermixt with the Blood ; and as the Air , being stirr'd , carries along with it the vapours that are got into it ; or as the exhalations of the Earth raise up the matters that are join'd with them ; so the Spirits , having receiv'd the motion and direction of the Soul , carry away the blood and humours to all those places which they have orders to convey them . For it is not to be doubted , but that an oeconomy so just , and so regular in the variety of its operations , is guided and govern'd by some power which hath a preheminence above the elementary , vertues , and participates of that secret intelligence , which God hath been pleas'd to entrust the Soul withall , for the conservation of the Animal . It is therefore she alone that causes the Spirits to move , and gives them orders for the conduct of the humours .

SECT 1. Of the animation of the Spirits .

THe difficulty now remaining is , to know , how the Soul causes the Spirits to move ; whether it be , as instruments , separated from the Body , or as Organs , animated by her . In a word , the question is , to know whether they are animated or not . The common opinion is for the Negative , and maintains , that they are only distinct instruments , which communicate the vertue of the Soul to the parts , and are themselves guided by the direction they receive from her , as the Arrow , which is shot by the Archer , and flies towards the mark , at which he took his aim . But if we consider this Direction a little more narrowly , as also the manner whereby it may be made , we shall find all this to amount to no more then fair words , which do not explain the thing , but leave in the mind a thousand difficulties inducing it to affirm the contrary .

Now , if this Motion and Direction ought to be given to the Spirits , as to distinct instruments , it is necessary it should be done in the Heart , which is the place where they have their birth , and from which they derive all their force and vertue . Nay , it is further requisite , that the whole mass of Spirits , which issue thence , should receive the same impression , in asmuch as they are not divided one from the other .

If it be so , this question will arise , How it comes to pass , that some of them go to one place rather then another ? As also these others , How comes it , that in one Passion they are directed to the forehead , as in Love ? How in another to the eyes , as in Anger ? How in others , to the lower part of the cheeks , and the ears , as in Shame ? How happens there a greater confluence of them on the ind●spos'd parts , then on those which are sound and well ? For as in the springs , the impetuosity of the water is equally communicated , to all the channels or rivulets , and that the art of the Designer cannot make the water flow into one rather then another , if they be all equally open ; so can it not be conceiv'd , that the Spirits should rather go to one part then another , since the several branches of the Arteries , through which they are to flow , are all equally open .

Moreover , he who shall consider , how that , in Anger , they choose out the venome , which is in the veins , that it may be convey'd to the teeth of Animals ; how that in diseases , they discern the humours , from which they have proceeded , to the end they might be forc'd out ; will easily find , that there is not any direction of the Soul , which can satisfie all these effects , and there is requisite a vital knowledge and discernment , such as cannot proceed from any other then an animated instrument . For if any should affirm , that the soul makes this discernment and choice , there will follow a necessity , that she should be mixt with those humours , that so she may be able to separate them , and they will be forc'd to acknowledge , that the Soul is in those humours , which will be a far greater inconvenience then to maintain the animation of the Spirits . Now , we have already shewn , that it is by their means these motions are wrought .

We may adde further , that the Direction of things forc'd or thrust forward does only regulate their motion towards the mark , whereto they are to tend ; it does not diminish ought of the impetuosity which hath been imprinted on them and it is necessary their motion should persist to the end , with all the force the mover hath given them . And yet the Spirits go many times to other places , then those whereto the Soul had ordered them to repair , when they receiv'd her first impulsion ; And sometimes , in their course , they move more vigorously , or more faintly , then the impetuosity they had receiv'd might require . For example , in Shame , they have order to spread the blood over the whole face , as it were to cover and conceal the Soul from the infamy ready to fall on her : and yet they cast themselves on the extremities of the eares , and the lower part of the cheeks , contrary to her first design . Many times they begin a Crisis of sweats , which they end by Urins , and some times they grow faint and retreat , in the conflict wherein Nature had engag'd them .

It may be more closely urg'd , that the Soul does not only cause the Spirits to advance , but she also makes them retreat ; she dilates them , and contracts them . And if so , what shall this pretended Direction do upon all these occasions ? How shall it cause them to rally about the heart , when they have straggled from it ? There must then be suppos'd some Attractive vertue , whose work it shall be to seize on them at the extremities of the Body , and bring them back to their first rendezvous . But we have made it clear , that this vertue is but an imaginary one , and that , however the case stands , there must be some subject to convey it to the place , where it ought to do its operation ; which is not to be imagin'd .

There is yet a greater difficulty , in assigning the manner , how the soul is able to dilate and contract them , when they are at some distance from the heart . For there is not in nature any impulsion or direction whereby these motions may be communicated . There is is only Heat and Cold that can do it ; and whereas these qualities require a considerable time , for the performance of their action , it follows that they cannot be causes of that dilatation and contraction of the Spirits , which are wrought of a sudden . Adde to this , that there is a necessity , the Soul should send these qualities into the vessels , to produce that effect ; and that in Fear , for example , she should cause Cold to rise , to make a contraction of the Spirits ; which can neither be said , nor imagin'd , without absurdity . For if the Cold be discover'd in some Passions , it is not a cause of the contraction of the Spirits , but the effect of it .

In fine , it is generally acknowledg'd , by all the great masters of Medicine , that the vital , sensitive , and motive faculties are convey'd to the parts by the Spirits . And Experience confirms this truth , in asmuch as life , motion , and sentiment cease in them , when they have not a free passage into them . How can this be done , unless they be animate ? for the faculties of the Soul are not separated from her . Some indeed have maintain'd , that they convey'd not the faculties , but only a certain quality , which put them into the exercise , and without which they could not act . But they do not make it out , of what nature that quality is , and there is no great probability , that one single quality should relate to so many different faculties and functions .

But how ere it be , the greatest Philosophers , who have examin'd these matters to the bottome , have found themselves so much at a loss , to give a reason of the motion of the Spirits , according to the common opinion ; have ingenuously acknowledg'd , that it is one of the hardest things to comprehend of any in Nature ; and all they have said thereof hath neither satisfy'd themselves , nor those who would have follow'd their sentiments .

What inconvenience then is there , in maintaining , that the Spirits are animate , since that position takes away the difficulties which arise in others , and that there is a necessity , the Organs , which act with so much discernment , and move in all situations , and perform so many different actions , should have in themselves a principle of life ?

Art 1. Objections answered .

ALl this presuppos'd , there remain yet two things which hold the mind in suspence , and keep it from giving an absolute consent to this truth . One is , that there is no likelihood , that bodies , which are in perpetual motion , and disperse themselves every moment , can be animate . The other , that life , which ought to be common to all the parts , cannot be found in those that are separated from their whole ; and that the Spirits are of that rank , as having not any union or continuity with the solid parts .

As to the former , it is not certain , that they alwaies disperse themselves , so suddenly as is affirm'd ▪ Those Spirits , which conduct the blood through the veins , are conserv'd a long time , and make the same circulation as the other doth ; and it is frequently observ'd , that after they have apply'd themselves to some part , and there acted , according to the orders of the Soul , they fall back , and return to their source . But be it granted that they should so disperse themselves , why may they not be nevertheless animate ? The long continuance is not a disposition necessary to life , and there are some parts , as the softest pieces of the Flesh , which , in a short time after they have been animated , may be resolv'd and dispers'd by a violent heat . As soon as the Spirits have acquir'd the dispositions necessary for their being instruments of the Soul , she insinuates her self among them , and animates them . When they are dispers'd , or have lost the continuity which they ought to have with their principle , she leaves them , after the same manner , as she does other parts that are separated from the Body .

But what ! Can the Soul animate such a simple and homogenious body as the Spirits are ? Why not , since she animates the radical moisture , the Flesh , the Fibres , and all the other similar parts ? When it is said , that the Soul requires an organical Body , it is meant of the whole Body , which she is to animate , and not of its parts , which ought to be simple . Nay , indeed there was a necessity , that , as most of these parts are fixt and solid , so there should be some apt to motion and subtile , to perform the severall functions , for which it is design'd ; and since the Soul is alwaies in action , it was requisite she had an Organ that should continually move .

Art. 2. The union between the Spirits and the Parts .

AS concerning the union there is between the Spirits and the other parts , there is no doubt to be made of it , since the least interruption that happens therein causes an immediate cessation of the actions of life . For hence proceed faintings and swoundings , and Syncopes , in the excess of joy and grief , the Spirits being forc'd with such impetuosity , that they lose the continuity , which they ought to have with the Heart . Hence also proceed Apoplexies , by the interception of the veins , as Hippocrates speaks , the matters which are therein contained obstructing the fluxion of the Spirits , and interrupting the union which was between them and the others .

But with what can they be united so as to participate of the union which is common to the whole body ? It is no doubt with the spirituous parts , which enter into the composition of the Heart : it is with the fixt Spirits , which are of the same nature with them . And 't is possible this may be the end for which the beating of the Heart serves . For by the agitation it gives them , it makes them penetrate one into another , it binds , and soders , and cements them together , if we may use such expressions of things so subtile .

Art. 3. How the foresaid union is consistent with the intermixture of the Spirits , with the blood and humours .

ALl that is now left to give occasion of doubt , is , that the Spirits are intermixt with the blood and humours , and that it is a hard matter to comprehend , how , in this intermixture , they can conserve the union which ought to be between them . But to take away this , we are only to represent to our selves the light which passes through the clouds , for it hath certain beams , which cannot pass through them , and those that make their way through , appear at certain distances one from another , yet so as that not any one of them loses the continuity which it hath with the luminous body . Or , not to go out of the order of Bodies , the case is the same , as in those exhalations , which are intermixt with the Air ; they have several lines which are diffus'd of all sides , but those lines have commonly a continuity with the matter , from which the exhalation proceeds .

The same thing is to be imagin'd in the Spirits ; for they issue out of the heart as a mass of beams and spirituous lines , which scatter themselves on all sides , and penetrate into the humours , yet without any division from their principle And this is the more easily imagin'd , in that , besides the difficulty which things of the same nature find to be separated one from the other , the Soul , who knows , that this interpretation of the Spirits must cause a cessation of all actions , does all that lies in her power to pr●vent it .

But whether the Spirits be animate or not , certain it is that they move , and that it is the Soul which gives them their motion . For though it may be said that they derive their agitations in the Passions from the Heart , by reason it opens , shuts , dilates and contracts it self , as they do , and that it is most likely , that it , being the principle both of life and the Spirits themselves , should also be the same principle of a●l their motions : yet we know by experience , that there are many Passions rais'd in the Soul , so as that there can be no change observ'd in the beating 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 her .

Notwithstanding these last reasons , whereto it is no hard matter to answer , we must stick to the former , which prove , that it is the Sensitive Soul that causes the Spirits to move in the Passions . True it is , that the motions of the Vegetative are many times joyn'd with hers , as we find by experience , in extraordinary Griefs : but it is , when the Good and Evil are considerable , and make so deep an impression , that they force their way quite to her : for when they are light , she is not mov'd thereat , and leaves the Sensitive part to act alone , which yet fails not to stir the Spirits .

In effect , they are the general Organs of all the functions of the Soul , and all the faculties , what order soever they are of , equally employ them in their service . They are serviceable as to life , sentiment , motion , nay reason it self , and in the highest meditations , they are stirr'd , as well as in natural actions . They are like an Instrument , whereof divers Artizans make use , in several works . For as the same pair of Compasses , wherewith a Mason hath taken his measures , serves the Geometrician , to draw his figures ; and the Astronomer , to measure the Heavens and the Stars . So the Spirits , which have serv'd the natural faculty , for the meanest actions of life , are employ'd , by the sensitive Soul , in the animal functions , and the Understanding it self makes use of them , in operations of the highest consequence .

But what ! their motion is not free in the Passions , as it might seem it ought to be , if the sensitive Appetite were Director thereof , as it is of voluntary motions . It matters not , since even the Animal Spirits , which flow through the nerves , to make those motions , and no doubt are mov'd by the sensitive Appetite , have not their motion more free , then that which is made in the Veins and Arteries . The necessity of motion is many times found in the sensitive faculty , as well as in the natural ; and though the Muscles be the Organs of free motion , yet we find , that respiration , which is wrought by their means , is necessary ; that the motion of the Heart , which is as it were a composure of several Muscles , and receives a Nerve from the Brain , to give it sentiment and motion , is not to be ranked among those that are voluntary . Nay the Will it self , notwithstanding that Soveraign liberty which it hath , is not free in its first sallies , and what time soever it may take to consider of the Good and Evil , yet is it not in its power , to hate the Good , and love the Evil.

Whence then proceeds this diversity ? Doubtless from the Instinct , which is a Law that forces the Soul to do what it commands for the welfare of the Animal . It is this Law that guids all the actions of the Natural faculty , that assigns the sensitive Soul the motions which she ought to make , not only those that are not to be balked , as those of the Heart and Lungs , and those of the Animal Spirits ; but also all those that are done casually , wherein the knowledge of the Senses is of no advantage . For though the motion of the Spirits in the Passions be not made precisely by it , yet does the Soul cause them to do it , according to the coppy which the Instinct gives her upon other occasions , as we have shewn elswhere .

Art. 1. Of what kind the motion of the Heart and Spirits is in the other Passions .

THus far as to what concerns the motion of the Heart and Spirits in the Passions of the sensitive Appetite ; we now come to examine , whether it be performed after the manner , in those of the Will and natural Appetite .

We may in the first place affirm , that there are many Passions rais'd in the Will , so as that neither the Heart , nor Spirits are thereby stirr'd , in regard it is a spiritual Faculty , which may act of it self without the assistance of any Organ . But it is to be observ'd , that they must be very slight ones ; for when they come to be of any force , they fail not both of them to be mov'd thereby , as well as in the Passions of the sensitive Appetite .

Not but that the Will , consider'd in it self , might be able alone , to excite the most violent Passions , as we know it does in Angels . But in Man , in whom there is an union between the Corporeal and Spiritual faculties , it is impossible , but that one must assist and relieve the other , when any considerable Good or Evil presents it self to either of them . Which happens either hence , that there is a necessary communication of their motions one to the other , as we have declared ; or that the Soul , upon such occasions ; is distrustful of her own strength , and would rally together all the forces she hath . Thence it comes , that she thinks it not enough to move the sensitive Appetite , in extraordinary Griefs , to shun the Evil that presses hard upon her , but she also excites sadness , in the superiour part , in order to the same design : and as if all that were not sufficient , she many times raises a Fever in the natural Faculty , to force away and destroy that enemy .

As to the Passions of that inferiour part of the Soul , there is not any one , wherein the Spirits are not stirr'd ▪ but it is requisite , they should be violent ere they can move the Heart . For the case is not the same in them , as in those of the other Appetites , which , though ever so much inclining to mediocrity , are nevertheless capable of altering her motion . Accordingly , we find , that , in wounds and swellings , the Spirits have their recourse thither , with a certain impetuosity , yet so as there happens not any change in the beating of the Heart and Arteries ; and there are considerable evacuations made in Crises , without any alteration in those motions . But , in a Fever , which is the choler of the natural Appetite , in the Consternation , which Nature is sometimes subject to , in malignant diseases , and in the agonies immediately preceding death , there may be observ'd a remarkable alteration in the Pulse .

The reason of this difference proceeds from the nature of the Vegetative Faculty , which is more material , and consequently more heavy , then the Sensitive . For as a slothful person engages himself only in those things , that are most easily done , and never undertakes the more difficult , but when he is thereto constrain'd by necessity : So that faculty , which is mov'd with some trouble , thinks it enough , in the lighter Passions to stirr the Spirits , because they are easily mov'd ; but it attempts not therein the moving of the Heart , by reason that is an Engine stirr'd with greater difficulty , unless it be when the Evil seems considerable , and that it thinks it requisite to imploy all its organs , and all its force , towards the resistance thereof .

SECT. 4. How the Soul causes the Body to move .

BUt we are not yet come to the most difficult point of any , in this whole matter , to wit , how the Soul gives motion to the Heart and Spirits , and , to express it in a word , how she causes all the parts to move . For it is hard enough to conceive how a thing , which hath no body , is able to move a Body , and yet much more , to imagine , that , what is it self immoveable , as it may be thought the Soul is , can cause the members of the Animal to move . It is indeed easily seen , that they move , by the means of the Muscles , and that the Muscles act by the contraction of the Fibres , which enter into their composition . But the question is , how the Soul causes that contraction of the Fibres .

Let not any one think to urge here , that the Appetite commands the motive vertue , which is in the members , and that the said vertue executes what commands it hath received from the other . These are but words , which , instead of clearing up the thing , render it more obscure and hard to be comprehended : And he who shall narrowly consider the nature of that command , and the manner how it may be made by the Appetite , as also , that , whereby it ought to be receiv'd by the motive vertue , will be no further instructed in what we enquite after , then he was before , and shall not find how the Fibres meet together and are contracted .

To express our selves therefore clearly , and in few words , in order to the clearing up of these difficulties , we affirm , that all the parts are mov'd , in regard the Soul , between whom and them there is a strict union , moves her self , and that she forces them to follow the same motion which she hath given herself : So that the Fibres are contracted , because the Soul , by whom they are animated , closes and reinforces her self first , and afterwards causes them to contract .

The same thing is to be said of the Spirits for when they go from one place to another , when they dilate or contract themselves in the Passions , it is the Soul that gives them these motions , consequently to her giving of them to her self .

This will not be hard to conceive , it we reflect on what was said in the fourth Chapter of this work , where we have shewn , that the Soul was movable in all her substance , and , having a proper extension she had also some parts , which she might move as she pleas'd . For , this presuppos'd , it is certain , that being united with the members , it is impossible she should give her self any motion , but she must also give the like to them .

But it may be said , that , if the case stands thus , there is no necessity , the Animal Spirits should flow into the Muscles , to cause them to move , in asmuch as the Soul , being wholy in every part , hath no need that those Spirits should convey into it that vertue , which it is already possess'd of . We have already touch'd at this difficulty , which hath put all the Scholes into so much distraction . For some would have the Animal Spirits carry the motive faculty along with them ; and others affirm , that what they do so carry with them , is only a certain quality , which is not animal , and serves only for a disposition , to set the motive faculty , residing in the parts , upon action .

But the maintainers of both these opinions are , no doubt , mistaken , though it were only in this , that they suppose , as they do , the Spirits not to be animate ; the former , in that they assign animal vertues to Bodies , which they conceive have no life ; the latter , in that they advance an imaginary quality , whereof they make no explication , and which leaves the thing as doubtful at is was before .

We must therefore affirm , that the Animal Spirits do not convey the motive vertue to the parts , but that the command of the Estimative faculty does it , without which there can no motion be made .

That this may be the better understood , we are to remember , what hath been delivered in the precedent discourses ; to wit , That the Appetite moves not but upon the command of the Estimative faculty , which orders what things are to be done ; That the said command consists in the Image , or Idaea which that faculty frames in it self ; And that after such an Image hath been therein produced , it is multiplicable and diffusive , as a light , into all the parts of the Soul .

Now it is by the Spirits that this communication is wrought . For , as corporeal actions are done by means of the Organs that are proper thereto , so knowledge ought to be made in the Brain , in which are all the Organs necessary for that action . And whereas the parts , which ought to execute what the Estimative Faculty commands , are remote from it , there is a necessity , the Soul should have certain ministers , whose work it is , to carry about the resolutions she hath taken in her Privy-councel , without which , as in a well-govern'd Commonwealth , nothing either ought or can be done .

And this is the proper imployment of the Animal Spirits , which communicate the orders and decrees of the Estimative Faculty to the parts , which , upon receipt thereof , move , as we said before .

CHAP V. Of the Vertues and Vices , whereof the Art how to know men may judge .

SInce The Art how to kn●w Men pretends to the discovery of Vertues , and Vices , how secret soever they may be , it may be also expected from it , that it would acquaint us , what Vertues and Vices are thereby meant ; and withall , whether it hath that prerogative as to all in general , or only as to some of them . In order to the prosecution of that design , it ought to make an enumeration thereof , that it nay afterwards give us a particular account of those which are within its jurisdiction , and falls under its cognizance .

But before we come to that , this is to be premis'd , as of necessary knowledge , that the Vertues and Vices are certain Habits , fram'd in the Soul , by several Moral actions , which , often reiterated , leave in her an inclination and facility to do the like .

Art. 1. What Moral actions are .

FOr the clearing up of this doctrine , we are to observe , that our Souls may do two kinds of actions , whereof some are necessary the others free . The former are called in the Scholes the Actions of Man ; and those which are free , Humane Actions , in regard they are proper to man , as he is Rational , he only , of all Animals , having liberty .

There are some who confound the latter with the Moral Actions , which have a reference to good and evil manners , which deserve praise or dispraise , reward or punishment . But if among the free actions , there are such as may be called indifferent , which are neither good nor bad , as many Philosophers are of opinion , it is necessary there should be some difference between Humane Actions and Moral Actions , and that the former should be as it were the Genus of the latter ; so as that all Moral Actions may be Humane , in regard they are free , and that all Humane Actions may not be Moral , in regard there be some , which are neither good nor bad .

Art. 2. What Right Reason is .

BUt howere the case stand , as to the distinction of Actions , it is to be noted , that the Moral are good or bad , according to their conformity or contrariety to Right Reason . Now Right Reason is a just knowledge of the end and means , which Man ought to have , to arrive to his perfection . And his perfection consists in two points ; that of the Understanding , to know the Truth , and that of the Will , to attain the Soveraign Good , for which he is design'd . In a word , it is said , that Art is a habit of the Understanding , causing a man to operate according to Right Reason ; and that Vertue is a habit of the Will , which makes a man act according to Right Reason . So that there is one Right Reason for the Understanding , and another for the Will ; one , leading to Truth ; the other , tending to Good .

This Right Reason , or Knowledge , proceeds either from God , or from Nature , or from Ratiocination . For God makes Men to know what he desires they should do ; and that knowledge is the Soveraign rule of our thoughts and actions . Nature also does inspire men with a general knowledge , which is as it were the first guide she gives us , to conduct our mind whither it ought to go . Under this knowledge do fall the common Notions , which contribute to the attainment of the Speculative Sciences ; as also those natural Laws , whereby our manners are regulated . In fine , Ratiocination , assisted by these first apprehensions and experience , hath found out Rules for Arts and Sciences , civil Laws , for the maintenance of society among men , and Maxims , for the conduct of every one in particular : And he , who acts according to any one of these lights , acts according to Right Reason . But to keep as close as may be to our subject , we are , from all we have said , to conclude , that Moral Actions are conformable to Right Reason , when they are regulated either by divine Law , or by natural and civil Laws , or by the Ratiocination of Moral Philosophy .

Art. 3. Why the Vertues are in the mean .

NOw , among the many rules , which this part of Philosophy does furnish us withall , there is one that hath an influence almost over the whole matter whereof we treat . This is , that the actions of the Will and sensitive Appetite , and the Vertues themselves , which they produce , ought to consist in a mediocrity , not inclining to either excess or defect . Hence it is that Vertue alwaies keeps the mean between two Vices , which are opposite one to the other . And though there are some , which seem to be exempted out of this rule , as for example , Justice and Charity , and some others ; yet is there a certain mediocrity which even those ought to observe , as we are taught by the Scholes .

The reason upon which this mediocrity is grounded is hard enough to be found . For that which is commonly alledged , to wit , that the conformity of actions to Right Reason , consists in this , that there is neither more nor less in the actions , then ought to be , and that the disconformity observable therein proceeds from the addition of some thing or some circumstance , which is not suitable thereto , or the substraction of those that are ; and that this Addition and Substraction makes the excess and defect of the actions : This reason , I say , presupposes what is in the Question ; for it may be ask'd why these things and these circumstances are or are not suitable thereto ; and a man may maintain which side he pleases .

I conceive it therefore much more pertinent , to affirm , that the mediocrity of actions is grounded on the Indifference , which is proper and natural to the Soul . For an action being nothing but a progression , and as it were an efflux or effusion of the Active power , ought accordingly to be conformable to that power ; And consequently the humane Soul being indifferent and indeterminate , in regard that , in power , she is all things , it is requisite that her actions should be so too : and thence does proceed , not only the liberty she hath to do them , or not do them , but also the mediocrity , which she gives them , when they are done by her . For though she be then determin'd by the action , whereto she applies herself , yet does she therein preserve her indifference by the mediocrity , wherein she disposes it , in asmuch as what is in the midst is indifferent , as to the extremities , and what is in the extremity , is more determin'd then what is in the midst . Hence it comes , that the motions of the sensitive Appetite , which , in all other Animals , are the more perfect , the more they are inclin'd to the excess and defect which is natural thereto , ought to be moderate in Man , in regard that he being subject to Reason , it is requisite they should be conformable thereto as we said before .

Those Moral Actions therefore , which are dispos'd according to tha● mediocrity , which is prescribed by Right Reason , are good and commendable , and those that are chargable with any excess or defect , are evil , and destitute of moral honesty and cannot pretend to commendation . They are called Vertuous and Vicious , yet so as that they do not communicate that denomination to the persons , by whom they are done . For a man is not called vertuous or vicious , upon his doing of a good or bad action ; but , to gain that name , it is requisite , he should do many , and that he should acquire the Habit thereof ; in asmuch as he he cannot be so called , but upon his having of Vertue or Vice , which , as we said before , are Habits .

Art 4. Of the Seat of Moral Habits .

BUt where shall we find these Habits , and in what part of the Soul are they framed ? The difficulty lyes not , in reference to the Understanding , nor the Will , in regard it is necessary that the Habits should have their rise in those Faculties , whereby the actions are done , since the actions produce the habits . And there is no doubt to be made , but that those Moral Actions , which ought to be done with liberty and election , proceed from the Understanding and the Will , which are free powers , and consequently , that Vertues and Vices are in those Faculties , as in their true and proper subject . The Question then is only in reference to the sensitive Appetite , to wit , whether it be capable of Vertues and Vices , since it is such a faculty as is not free , nor can take cognizance of Right Reason , which is the rule of all Moral actions ? And what breeds the difficulty as to this point , is , that the sensitive Appetite is subject to the Superiour faculties , and that its motions enter into Vertuous or Vicious actions , according as it moderates them , or permits them to be chargeable with excess or defect . So that if these motions , often reiterated , do leave therein an inclination and facility to do the like , it shall be a Habit , which , as it seems , can be no other then a Vertue or Vice . And thus the sensitive Appetite shall be sussceptible of either of them , as well as the Will .

Now it is certain , that there are habits fram'd in the sensitive Appetite , as may be deduced from the instruction given to beasts , as also from the facility , wherewith our Appetite is inclin'd to certain actions after it hath done them several times . To this may be added , that , being a power , which is not determinated to one peculiar manner of acting , and hath its motions sometimes stronger , sometimes weaker , towards the same object , it is impossible , but that it should be capable of some habits , and that the actions , it often reiterates , should leave in it the same facility , which all the other faculties , acting after the same manner , are acknowledg'd to have .

To rid our hands of these doubts , we are to lay it down as a certain ground , that the Habits , which Beasts acquire , cannot be ranked among Vertues and Vices , and consequently , that the sensitive Appetite of man , which is of the same order with that of Beasts , is not , of it self , capable of having any other habits then they are .

But if it be further considered , that in Moral actions , the Will ever acts along with it , there is fram'd , at the same time , one habit in the Will , and another in the sensitive Appetite . The former is really vertuous or vicious ; the latter , indifferent , as being neither good nor bad . And in regard they are not distinguish'd , there is attributed to the sensitive Appetite what belongs only to the Will. So that all may be said of these last habits , amounts only to this , that they serve for matter and body to the vertues and vices , whereof the form and essence is in the Will ; And that the vertues , which are in the Will , are living and animate vertues , and the productions of them are , merit , esteem and praise , whereas those of the sensitive Appetite are ( if we may be permited so to express our selves ) but ●ude draughts and pictures , without life and soul , having not the vigour to produce any of those things , unless it be when they are accompany'd by the other .

For , when any person is naturally inclin'd to Temperance , he may acquire the habit thereof , but it shall not be a vertue , deserving either praise or reward , if the Will do not contribute somewhat thereto . Nay it is further requisite , that the Will be illuminated by Right Reason , otherwise the habit , which it shall have contracted , shall be of the same order with those of the sensitive Appetite . Whereto this may be added , that the said Habit shall be vicious , since it is conceiv'd , the Will hath not made the advantages it ougth of the illumination , whereby it should have been guided . It is not sufficient that it should do good actions , but requisite that it should do them well . And thence comes it to be commonly said , that Vertue consists rather in Adverbs , then Adjectives , and that to deserve the name of just , it is not only expected , that the things be just , but also that they be justly done .

Now in order to their being so done , there is a necessity of having knowledge , of making choice of the means & circumstances ; in a word , of following the directions of Right Reason , which are actions , whereto the sensitive faculty cannot attain , unless it be indirectly . For it is to be observ'd , that Right Reason being a knowledge , fram'd by intellectual Images , cannot have any connexion or reference to the sensitive Appetite , and cannot excite it to motion , in regard it is not susceptible of those kinds of Images , as the Will , upon the accompt of its spirituality , is . But when this latter hath been thereby illuminated , it moves , and afterwards imprints its motion on the sensitive Appetite , which implicitely suffers it self to be carried away whithersoever it is driven . So that if it happen , that its motions then prove conformable to Right Reason the Appetite is not the cause thereof ▪ but it is the Will which forces it : & its procedure may be compar'd to the motions of a Clock , which ow all their measures and regularity to the Art , which is in the mind of the Maker .

Art. 5. That there are four powers which may be regulated by Right Reason .

BUt after what manner soever the sensitive Appetite be moved , certain it is , that it may be regulated by Right Reason , either directly or indirectly , and consequently , it may be affirmed , that , since it is twofold , and hath its concupiscible and irascible parts , there are , in Man , four Powers , which ought to be regulated by Right Reason , to wit , the Understanding , the Will , and these two Appetites . And as Vertue is the settled and constant rule of Right Reason , so is it requisite , that every one of these powers should have its particular Vertue , as well to guide , as prevent it from falling into evil , which is against Right Reason . Thus there shall be four general vertues ; to wit , Prudence , for the conduct of the Understanding ; Justice , to direct the Actions of the the Will ; Temperance , to regulate the Passions of the Concupiscible Appetite ; and Fortitude , for the regulation of those of the Irascible ; whether these or any of them be rais'd in the sensitive Appetite , or in the Will. For the Will hath two sorts of actions , whereof some are referrable to the Good and Evil of the person who acts , and these have appropriated to themselves the name of Passions ; and the others relate to the Good and Evil which may be done to others , and these are simply called Actions or Operations , that is , just and unjust actions .

To these four Vertues are referr'd not only all those others , which are as it were species of them , but also the Vices , which are opposite thereto . We shall therefore divide the ensuing discourse into four parts , or Sections , in each whereof we shall treat of one of these Vertues , of all the several species of it , and lastly of the Vices contrary thereto .

SECT. 1. Of PRVDENCE .

PRudence and Synderisis , or Remorse of Conscience , are two habits of the Understanding , whereby Moral Actions are regulated . But they are different in this particular , that the Synderesis prescribes to all the vertues the end which they ought to have ; and Prudence treats only of the means whereof they ought to make use , in order to their arrival thereto .

Now , all the employment which the latter hath in this business may be reduc'd to three general actions ; the first whereof is to find out the means ; the second , to make choice of that which is best ; and the third , to prescribe : And this is properly to deliberate , or consult ; to judge , or conclude ; to enjoyn , or prescribe . And these things are so different one from the other , that , many times , there are some men fit for one of them , who are not for the others . Some will propose all the expedients imaginable in a business , and yet will not be able to judge , which is the best ; and another will do his work well enough as to that , but will come short of the ingenuity to put it in execution .

This difference proceeds from the defect of some one of the intellectual faculties , which hath not the dispositions requisite to produce those actions . For , to deliberate well , a man should have a vivacity of Spirit to find out expedients ; and Docility , to understand and follow good counsels . To judge well , a man must dive into the bottom , and unravel the intricacy of affairs , which requires a smartness of Apprehension and soundness of Judgment ; and to see , at a distance , the successes , which things may have , and that is Perspicacity , or Foresight . To enjoyn well , he must examine all the circumstances of the actions , and that is Circumspection ; he must consider the inconveniences and obstructions , which may happen ; and that is Precaution . In fine , all three make their advantages of Ratiocination and Memory ; for nothing is to be said without reason , and that , which is grounded on experience , is the most certain .

But in regard it is not sufficient to have consulted well , judged well , and enjoy'd well , if things be not speedily put in execution , we must add , to all these qualities , Diligence , which is the final perfection and accomplishment of Prudence .

Moreover , if these actions be apply'd to the conduct of a mans Person , Family , the Countrey wherein he lives , or that of Warre , they spread into those particular Species of Prudence , which are called Monastical , Oeconomical , Political and Military . And these are the true Species of Prudence , the rest may rather be called the integral parts thereof .

Now though it be commonly affirm'd , that Vertue lies between two vicious extremities , yet is it not easie to set them down here . For there are some , whereto there cannot any thing be opposite , but the defect , as for example , Memory . Nay there are some , which have for their contraries the same vices that are opposite to others .

He therefore , who is endu'd with a vivacity of Spirit , hath for his extreams the Extravagant person and the Stupid . He who is Docile , the Credulous , and the Obstinate . He who is Judicious hath the same extreams as the Ingenious . The Fore-seeing or perspicacious person hath the Distrustful and the Stupid . The Circumspect hath the Inconsiderate and the Negligent . The Well-advis'd hath the Subtle and the Simple , he who hath a good memory hath , for opposite , only him that hath a bad one ; as also he who hath the experience of things , only him who hath it not . The Diligent hath the Precipitate and the sloathful .

These are the Vertues and Vices which have some relation to Prudence , according to the distribution which Moral Philosophy hath made thereof , and which the Art we treat of promises to discover . But it considers them not as they lie in that division , nor under the same names . For it makes no difference between the Circumspect , the Perspicacious , and the well-Advis'd person . And whatever appertains to Ingenuity , Judgment , and Memory , it comprehends under the name of Fortunate birth , which ought to bring along with it vivacity of Spirit , soundness or strength of Judgment , and goodness of Memory ; it being requisite that he who is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , well , or fortunately born , should have all these qualities together . True it is , that it particularly examines those who have only one of these endowments , as we shall shew anon . Now the reason why this our Art does not alwaies follow the order of Moral Philosophy , is , that all its knowledge is grounded upon signs , and that there are not such for all these habits , so exactly distinguish'd . For there being some of them , which are diversify'd only by certain external circumstances they give not any precise marks , whereby they may be distinguish'd one from the other , it being sufficient , that the Principle , on which they depend , should be known . And when it shall be known that a man is Judicious , it will be easie to conclude , that he is well Advis'd , Circumspect , and Provident , which are the effects of Judgment , which considers both present and future circumstances .

The order therefore , which our Art shall observe in this matter , stands thus : A person well or fortunately born hath for his opposites The Extravagant . The Stupid . The Ingenious , and the Judicious , have The same opposites . He who hath a good memory Him who hath none . The Wise or Considerate person The Heedless . The Sottish . The Prudent or well-Advis'd The Crafty or Subtle . The Simple . The Docile . The Credulous . The Obstinate . The Diligent . The over-Hasty . The Sloathfull .

SECT 2. Of JVSTICE .

JVSTICE is a Vertue which renders every one what belongs to him . For , as we are not born of our selves , nor only for our selves , so must we be oblig'd to those , from whom we derive our Being , and also to those , for whose sake we have receiv'd it . And therefore both these have a certain right over us , and we ought , in Justice , to render them that which belongs to them .

As therefore there are two Causes , to whom we are oblig'd for our Being , God and our Parents , so is it requisite there should be two kinds of Justice , whereby we ought to render what we ow them , and these are Religion and Piety .

Now , in regard we are born in order to Society , and that Society is consider'd as a Whole , whereof every one makes a Part , it is accordingly requisite , that every one should have that reference to Society it self , and all those , who contribute to the composition thereof , which ought to be between the part and the whole , and all the parts taken together : otherwise the connexion and order , which ought to be therein , would be wanting , and there will be nothing but disorder and confusion . Whence it comes , that the common Concernment , and that of every one in particular , oblige us to render them , what we ow them , upon this relation and union . That Justice , which regards the publick concernment , is called Policy , whereby we render to the Community , what we ow it .

As to that which concerns particular persons , there being some who are design'd to govern and command , either upon the account of their dignity , or by reason of the Excellence they have , the Justice we ow them is , Obedience and Respect

In all others we are to consider what we may ow them upon a rigorous account of Justice , or meerly upon a pure Moral obligation . The former consists in Distributive and Commutative Justice ; of the other , there are six Species ; to wit , Friendship and Gratitude ; Affability and Truth ; Fidelity and Liberality ; whereof the two first are answerable to the Heart ; the two subsequent , to the Words ; and the two last to Actions ; whatsoever we ow being to be derived from the Heart , Words , and Effects .

Thus it is that our Art makes use of these Maxims . In the first place it considers the Honest , Just , or Upright person , under whom is particularly comprehended whatsoever appertains to Politicall , Commutative , and Distributive Justice . And to the Just person it opposes the Simple and Mischievous ; but it examines not the Simple person upon the same account , as he makes one of the extreams of Prudence . In the next place comes Religion , which we call Piety , for now that word is reduc'd to the business of Religion : and the Justice we ow to our Parents is comprehended under Goodness . The opposites to Piety , are the Superstitious , and the Impious person . As to Obedience , it does not assign any markes of it , since those of Docility may serve instead thereof . Respect may also have a certain reference to Prudence , or the other Species of Justice : for he who does not pay the Respect he ows , is either foolish or proud . So that it places the Friend in the third Classis , to whom it opposes the Flatterer and the Enemy . Next follows the Grateful person , who hath , for his opposite , onely the Ungrateful . The Affable comes in the first rank , who hath for opposites , the Cajoler and the Rustick . In the sixt , comes the Tell-troth , or Sincere person , who hath for his opposite the Lyar. But in regard Lying may be referr'd to words , actions , a mans own affairs , and anothers ; thence it comes that there are five kinds of Lyars , the Vain person , the Dissembler , the Arrogant , the Hypocrite , and the Evil-speaker . Then follows Fidelity , whereto there cannot any excess be opposed , but only the defect , which is Perfidiousness . In fine , the last of all is the Liberal person , who hath for opposites the Prodigal and the Covetous . But in regard Compassion and Clemency come somewhat neer Liberality , the former relieving those that are in want , and the other remitting the punishment which was due , our Art adds the Merciful and the Charitable , to the former whereof there is but one opposite , to wit , the Unmerciful ; and of Clemency , the excessive Vice is Indulgency , or Fondness , and the defective , Cruelty . Magnificence hath also some relation to Liberality ; for it seems to be a sumptuous and excelling Liberality ; and that hath for its opposites , superfluous Expence , and Misership .

These , reduc'd into the order observ'd in the precedent Section , will stand thus .

The Honest and Just person hath for Oppositor The Simple . The Vnjust , or mischievous person . The Pious , or devout The Superstitious . The Impious . The Friend The Flatterer . The Enemy . The Grateful person The Vngrateful . The Affable The Cajoller . The Rustick . The Tell-troth The Lyar In Words The Vain person . The Dissembler . The Evil-speaker . In Actions The Arrogant . The Hypocrite . The Faithful person The Perfidious . The Liberal The Prodigal . The Covetous . The Magnificent The superfluously Expensive . The Miser . The Compassionate The Vnmerciful , or Vncompassionate . The Clement The Indulgent . The Cruel .

SECT. 3. Of TEMPERANCE .

THe perfection of every power consists in the force of its action , so that the Passions , how violent soever they may be , are so many perfections , respect being had to the Appetite , whereby they are produc'd . But in regard the Appetite was bestow'd on the Animal , for its conservation , and that , in Man , it ought to be subject to the superiour Faculties , the actions of it should not be defective , since perfection consists in the force of the action ; nor should they on the other side be excessive , because they would destroy health , and disturb the noblest actions of the Soul . And therefore it is requisite , they should be moderate , that so they may be conformable to Reason ; for , to be conformable to Reason , amounts to no more , then to be convenient for Man , that is , for his Nature . Nay , those very Passions , which are excited in the Will , ought to admit the same temperament or moderation : for though they cannot alwaies cause an alteration in the Health , yet may they find the Soul work about objects , which ought not to move her , or keep her too long engag'd about such as are not bad . Thence it comes , that over-earnestness of study is vicious , in regard it employes the Spirit too much in Contemplation , and diverts it from that Activity , and those lawful cares of Life , which justly pretend to a share in the actions of man . Howere it be , all the Passions are regulated by two Vertues , those of the Concupiscible Appetite by Temperance , and those of the Irascible , by Fortitude .

As for Temperance , there are but two kinds of Passions about which it is employ'd , and which constitute the Species thereof , to wit , Pleasure and Desire . For though Love be the first , and most powerful of them all , yet is it impossible to make any conceit or apprehension thereof , otherwise then as it is inclin'd to some Good , which is either present or absent . If it be present , it causes Pleasure ; if it be absent , it frames Desire : so that Love is , as it were , involv'd and confin'd within these two Passions , and that Vertue , whose business it is to moderate them , does also at the same time regulate the Passion of Love . Nay if things be narrowly examin'd , we shall find , that Pleasure comprehends the two others , and that , in effect , Temperance hath no other design then to moderate the Pleasures , derivable from the Goods of the Soul the Body , ●ot External things . But in regard , that , of these Goods , there are some , which are consider'd rather as Absent then Present , and others on the contrary : accordingly , Desire is more manifest in some , and Pleasure ●n others , and therefore we have though to separate them .

For there are three things in generall , wherein our Desire may be vicious , to wit , Knowledge , Wealth and Honours : and there are two others which contribute to immoderate Pleasures , that is , the Senses , and Divertisements .

As to Knowledge there being some things evil and unprofitable which may be learnt , and that too much or too little time may be spent about such as are good and profitable , the Vertue which regulates our desires in the pursuit thereof may be called Study , or a commendable Curiosity .

For Wealth , if we regard the disposall , which is to be made thereof to others , the Vertue employ'd to that purpose is called Liberality , and belongs to Justice : But if it be desired for a mans private use , the Vertue which moderates the cares , which a man takes in the acquisition and use thereof , is called Frugality .

The Desire of Honour is regulated by Humility , Modesty , and Magnanimity . Humility keeps a man from falling too low in the pursuit thereof ; Magnanimity , from attempting things too high ; And Modesty moderates the desires a man may have for meaner honours .

Pleasure does principally regard the Senses , especially those of the Tasting and Touching , in asmuch as the irregularity of those two is most prejudicial to Health , and the Functions of the Understanding . The Pleasure of Eating and Drinking is moderated by Sobriety , and Chastity gives a check to the enjoyments of the flesh .

Now whereas there is a necessity of Divertisement , for the relaxation of Mind and Body , and for the recruiting of them with new forces , and that some abuse may be made of the Pleasure found therein ; there is a particular Vertue design'd for the regulation of them , to wit , Eutrapelii , whereof there are several Species , according to the diversity of the objects , wherein diversion may be found ; such as are Conversation , Gaming , Musick , Hunting , Walking , and others , whereto there have not yet any names been given , unless it be to that which moderates the pleasure taken in Raillery .

THE ART HOW TO KNOW MEN is not , as to this particular , more exact then Moral Philosophy , which hath not been able to make a discovery of all the Species of Temperance . For there are many Passions of the Concupiscible Appetite , whereto it hath not assign'd particular Vertues , for their regulation , as for example , Hatred , Aversion , and Sadness . Nay it hath not express'd all the differences of Desires and Pleasure 〈◊〉 wherein here may be some failing , as well as in what concerns the use of the superiour ●enses , since the same excesses which happen in the Tasting and Touching , do also occur in the Sight , Hearing , and Smelling . But as Moral Philosophy hath , by the general tearm of Temperance , made provision for all the particular Vertues requisite for that purpose : So our Art hath assum'd the freedom , to comprehend , under moderation , all that concerns the ordering and direction of these Passions .

We therefore place the Moderate person between the Voluptuous , and the Insensible . The Studious is comprehended under the Curious , the extreams whereof are , the Over-curious and the Negligent . The Frugal person lies between the same opposite Vices as the Liberal ; those two being distinguish'd only by the different ends which they have in the disposal of Wealth . The Humble , the Modest & the Magnanimous , have in a manner the same extreams . There be only the Proud and the Ambitious which are different . That Modesty ▪ which consists in the Gesture , is confounded with the character of the Wise , or Discreet person : That which relates to Cloaths is called Handsomness , which hath for opposites the Gawdy , and the Slovenly . But our Art considers not that Vertue , which is only in the external part , as being easily perceiv'd of it self . The Sober person is attended by two Vices , both which are in the excess , and hath not any defect at all . The rest may be seen by the ensuing Table .

The Moderate person hath for opposites The Voluptuous . The Insensible . The Curious The over-Inquisitive . The Negligent . The Frugal The Prodigal . The Covetous . The Humble The Proud . The Abject . The Magnanimous The Presumptuous . The Pusillanimous . The Modest The Ambitious . The Over-bashful . The Sober or Temperate The Glutton . The Drunkard . The Chast The Vnchast . The Impotent . The Cheerful The Ridiculous . The Austere . To these may be added The excessive Gamster . The excessive Huntsman

SECT. 4. Of FORTITVDE .

FORTITVDE moderates the Passions of the Irascible Appetite ; for this is the Vertue , which regulates the Soul , upon the occurrence of things troublesome and difficult . Now , though there be three kinds of Passion in this Appetite , to wit , Hope , Audacity , and Anger , yet are the two latter the more violent , and the least tractable ; so that this Vertue is more apparent , in Anger and Audacity , then it is in Hope . And whereas Audacity relates to Dangers , and particularly that which is most to be fear'd of any , to wit , Death ; thence it proceeds , that most of the Philosophers assign this Vertue to moderate that Passion alone . But following the Order we have propos'd to our selves , it is to be extended to all those Passions . Nevertheless ; before we come to treat of the Species of it , this observation is to be premis'd , to wit , that there are three sorts of Fortitude , that of the Body , that of the Mind , and that of the Appetite . The first is purely natural ; the last is acquir'd by Study and Reason ; the other is partly natural , partly acquir'd , All these three have two principal functions , which are , to assault or set upon , and oppose .

Now as Anger is the strongest , and most ordinary Passion of this Appetite , Meekness is accordingly put in the first place , as being the Vertue , by which this Passion is moderated . There are several Species of Audacity , according to the several objects which oblige it to attack or oppose . For , in attacking the Evil , if it be done in Arms , it makes Valour ; in all other cases , it is Audacity , or Confidence . But if it slight and contemn great Dangers , it is tearmed Magnanimity , or Greatness of Courage . On the contrary , in opposing , it is Constancy and Patience .

As concerning Hope , it is regulated by Patience and Perseverance . The latter hath a respect to the delay , the former considers all the other difficulties , which may occur in the expectation of Good .

According to this Order , our Art ought in the first place to examine the Strength and Weakness of the Body and Mind ; then speak of Meekness , which hath for its opposites , Anger and Insensibility , and so of the rest , as may be seen in the ensuing Table .

A Person of a strong Constitution of Body hath but one contrary , which is The Weak of Body A strong Constitution of Mind hath also but one , which is Weakness of Mind The Meek or Courteous The Angry . The Insensible . The Valiant The Rash . The Coward . The Bold The Impudent . The Timorous . The Magnanimous The Presumptuous The Pusillanimous . The Constant The Vnconstant . The Obstinate . The Patient The Impatient . The Stupid . The Perseverant The Self-will'd . The Faint-hearted .

The End of the First Book .

THE ART How to know MEN. The Second Book .

CHAP. I. Of the Means whereby Men may be known .

HAving , in the precedent Book , explicated the Nature of the Inclinations , the Motions of the Soul , and the Habits , which THE ART HOW TO KNOW MEN pretends it self able to discover ; our design call upon us now , to an examination of the Means , whereby this Knowledge is to be attain'd .

Now , whereas it is impossible to come to the knowledge of things obscure , otherwise then by that of those which are already known to us , there is a necessity , that if there be an Art , whereby may be taught what lies hid in men , it ought to make use of some manifest and known means , between which and the things it would know , there should be such a rapport and connexion , as that some certain consequences might be drawn from the one to the other . And whereas there is not any rapport of this nature , other then what is between the cause and its effect , or the effect and its cause , or between one effect and another , upon this account that both of them proceed from the same source , it follows , that there are three means whereof this Art may make use , to arrive at the end , which it proposes to it self , and that it may discover a secret effect , by the cause which is known to it , or an obscure cause by a manifest effect , and an unknown effect by another which is evident . And these means are called Signs , because they denote , signifie , and design the things that are obscure .

Thus , when we know a man to be of a Temperament subject to Melancholy , it may be said , that he hath an inclination to Sadness , in asmuch as that Temperament is the cause of such an Inclination ; and then the cause is the sign of the effect . On the contrary , by the natural inclination which some man may have to Sadness , it is presum'd , that he is of a Melancholick Temperament ; and in that case , the effect is the sign of the cause . In fine , by the Timorousness , which may be observ'd in both these persons , it may be judg'd that they are Dissemblers , in regard that both Timorousness and Dissimulation proceed from the weakness which attends the melancholick Temperament , and then it is , that the effect is sign of an effect . Now , since causes and effects serve for Signs to the Art we treat of , the next thing to be known is , what these causes and effects are .

Art. 1. What Causes they are which serve for Signs .

IT is not to be doubted but that the Causes , which contribute to the discovery of men , must be such as have an influence over Man , and are in him ; that is , such as cause some alteration in the Body and Soul , and promote and change the actions of both . Of these there are two Orders ; some are Internal , some External .

The Internal causes are the Faculties of the Soul , the Temperament , the Conformation of the parts , Age , Nobleness or meanness of Birth , the Habits , as well Intellectual , as Moral , and the Passions . The External are Parents , the Celestial Bodies , the Climate , the Seasons , Aliment , prosperous or adverse Fortune , Example , Advice , Punishments , and Rewards . For all these Causes make different impressions upon Man , and according to the strength they have , they produce in him different effects , and dispose him to such and such actions . So that every Faculty of the Soul , every Temperament , every Age , every several kind of Birth , hath its proper actions , its particular dispositions , its inclinations , and aversions .

Parents do many times derive to their children those qualities of body and mind , which are natural to themselves ; the Climate , Health and Sickness , course of Life , Prosperity and Adversity , Good and Bad Example ; in fine , the different aspects of the Celestial Bodies cause an alteration in the Body and Soul , imprinting in them divers qualities , and making them inclinable to certain Actions .

Art. 2. What the Effects are which serve for Signs .

THe Effects which proceed from these Causes are also of two kinds ; for some are Corporeal ; others , Spiritual .

The Spiritual are the qualities of the mind ; the Inclinations , the Habits , all the actions and motions of the Soul : for , that they have been numbred among the Causes , was in consideration of the Effects which they produce ; as here they are ranked among the Effects ▪ by reason of the Causes from which they proceed . For instance , the Inclination which a man hath to Anger , is the cause of the Anger ; but it is also the effect of the cholerick Temperament , which gives birth to that Inclination

The Corporeal Effects consist in the Bulk of the Figure of the parts ▪ in the first and second Qualities , in the Air of the Countenance , in the Carriage and motion of the Body , as we shall shew more particularly hereafter .

So that upon cognizance taken of these Causes , and a knowledge of the power they have , some judgment may be made of their present or future effects ; And on the other side , upon an observation of the Effects , and a knowledge of that whereto they ought to be referred , the present or past causes may be ghess'd at . Thus are they Signs one of the other , and THE ART HOW TO KNOW MEN , hath a priviledge to make its advantage of them , in order to the performance of what it promises .

But in regard all these Signs create not an equal knowledge of the things whereto they are referr'd , & that some of them denote the same with more certainty then others , it is requisite there should be a careful examination taken of their Strength and Weakness , since that is the chiefest and most solid ground of this Art .

CHAP. 2. Of the Strength and Weakness of Signs .

Art 1. What Judgment is made by the Causes .

GEnerally speaking , the judgment which is made by the Causes , is more uncertain then that which is made by the Effects , in regard that from the knowledge of the cause of some thing , it does not follow , that it should produce the effect it is imagin'd to do , by reason of divers obstructions , which may happen in the production thereof : But when an effect is seen , it must of necessity be , that the cause did precede . Thence it comes , that the knowledge which is had of the Temperaments , by the marks they leave upon the Body , is more certain then that which is had of the inclinations by the Temperament , in asmuch as these marks are the effects of the Temperament , and that the Temperament is the cause of the Inclinations .

Art. 2. Of the next Causes .

MOreover the causes are of two kinds ; some are termed the Next Causes , others are Remote . From the former , a more certaine judgment may be deduced , in regard they have a stricter connexion with their effects . Accordingly , the knowledge which is had of the Temperament , better discovers the inclinations , then any thing that can be inferr'd from Birth , Age , or the Climate , &c. But there is not any Cause , from which there may be a more certaine judgment deduc'd of a mans actions , then the Habit : For he who shall know one to be a just person , will be the more apt to affirm , that upon such or such an occasion , he will do an act of justice .

Into this rank may also be reduced the Passions themselves , in reference to those others which are wont to accompany them ; for the Passions never march alone , and there is not any of them but produces some others which either appear with it , or follow it very closely . Thus Arrogance , Impatience , Indiscretion , accompany Anger ; and therefore he who knows a man to be sometimes transported with the latter , may affirm that he is apt to fall into the others . And this observation is so considerable , that it makes way for the Noblest rule of all Physiognomy , whereof Aristotle is the author , and which he calls Syllogistick ; and of which we shall have occasion to speak hereafter .

The Qualities or Endowments of the mind do also give a certain judgment of the good & bad productions , which shall proceed from them . And it may be affirmed , that when some man shall conceive himself oblig'd , out of the bent of his own inclination , to embrace some opinion , or to speak to some business , he will judge and discourse of it , answerable to the opinion the world hath of his capacity and endowments .

Art. 3. Of the Remote Causes .

AS to the remote Causes , if there were so great certainty in Astrology as some imagine to themselves , no question but the judgments , which might be made upon consideration of the Celestial Bodies , would be the most certain of any . But we do not acknowledge so great a power in those Bodies , as is attributed to them , and we can grant them , at most , but some small advantage over the Climate , which gives some ground to judge of the Inclinations , upon the accompt of the Temperament , whereof it is a Remote cause as well as they . Age and Sickness may be put in the some rank . But good and bad Fortune , Nobleness or meanness of Birth , Examples ( under which I comprehend Counsels , Advice , Rewards , and Punishments ) afford but very doubtful conjectures . Lastly , the Seasons and Aliment make the most uncertain judgments of any .

Art. 4. What Judgment that is which is made by the Effects .

AS to what concerns the discovery which may be of the Causes by the Effects , we are to presuppose the distinction we have already made thereof , that is , that of these latter , there are some Spiritual , some Corporeal . For , generally speaking , the judgment which is made by the Corporeal , is more certain then that deduc'd from the Spiritual , in as much as the former immediately proceed from the Temperament , and the Conformation of the parts , which are the Next Causes of the Inclinations ; or they ( viz the effects ) proceed from the Passion it self , which produces them on the Body , when the Soul is stirr'd thereby .

And as to the Spiritual , which are the Qualities or Endowments of the mind , the Inclinations , the Actions and Motions of the Soul , and the Habits ; as there are many several Causes , whereby each of them may be produc'd , so the judgment made thereof is the more indeterminate and uncertain . For the Passion may be caus'd by divers objects , by the Weakness of the Mind , by the Inclination , &c. In like manner , the Inclination may be the product of the Instinct , to the Temperament , and of Custome . The Habits also have diverse Principles as well as the Qualities of the mind , so that it is no easie matter precisely to assigne the Cause , from which each of these Effects proceeds .

Now , since there may be a more exact knowledge deduced from the Corporeal Effects , and that it is of them only that Physiognomy makes use , in order to the discovery of the Inclinations , it concerns us to engage upon a more careful examination of them , and to see what their number may be , what the causes thereof are , and what Strength and Weakness they have , that so we may judge , not only of the Inclinations , as Physiognomy does , but also of the Qualities of the mind , the Passions and Habits , which THE ART HOW TO KNOW MEN pretends it self able to discover by them .

CHAP. III. Of the Natural Signs .

IN the first place , we are here to presuppose , that there are two kinds of Effects , or Signs , which are imprinted on the Body . Of these , one is the Natural , which proceeds from the constitution of the Body , and the other Elementary Causes : the other , the Astrological , which proceeds from the Stars or Celestial Bodies , whereof Metoposcopy and Chiromancy make use . We shall hereafter examine , whether there be any certainty in those Sciences , and whether the Signs , upon which they have fram'd their Rules , may contribute any knowledge of the Inclinations , the Passions , and the Habits , as they pretend to do .

As to the Natural Signs , Aristotle hath reduc'd them to nine Heads or Articles , which are these : 1. The Motion of the Body , as the Cate , the Gesture , and Carriage of it . 2. Beauty , and Deformity . 3. Colour . 4. The Air of the Countenance , 5. The quality of the Skin . 6. The Voice . 7. The Fleshiness of the Body . 8. The Figure & Of the Parts . 9. The Largness Of the Parts .

All these Signs proceed from Internal or External Causes . And this distinction is so necessary , that it makes in a manner , the whole difference there is between those which are advantageous and those that are otherwise , as we shall make appear .

The Internal Causes are , the Conformation of the Parts , the Temperament and the Motive Vertue ; the External are all those things , which come from without , and work some alteration in the Body . Thus a man may go slowly , either out of his natural Inclination , or out of Design , or through Weakness , Beauty and Deformity proceed from Nature , Artifice , or Accident . The Colour ought to be consonant to the Temperament ; but the Air , and such other things may alter it . The Air of the Countenance , and the Voice , the Skin , and the Fleshiness of the parts , may receive alteration upon the same account . In fine , the Figure of the Parts ●s either Natural or Accidental , for a man may become crooked , and crump-shoulder'd , either by a Fluxion , or by a Fall , or by Nature . True it is , that , of these Signs , some are not so easily changed by the External Causes , as the Figure , the Air of the Countenance , and Motion ; but the Colour , the Skin , and the Voice , do easily receive the impressions thereof .

But it being suppos'd , as it is certain , that the Internal causes are those which produce the most certain Signs , we make this further observation , That the Figure and Largness of the Parts proceed from the Conformation ; the Temperament gives the Colour , the quality of the Skin , and the Fleshiness of the Parts ; The particular kind of Gate , and the other Motions proceed from the Motive Vertue : But Beauty , the Voice , & the Air of the Countenance proceed from all these three Causes joyned together . For Beauty consisting in a symmetry , and just proportion of the Members , as to colour and grace , the proportion proceeds from the Conformation ; Colour , from the Temperament ; and the grace , from Motion . The Voice is answerable to the Conformation of the Organs , their Temperament , and the motion of the Muscles . In fine , the Air of the Countenance , and the Carriage of the Body , have their principal dependence on the Motion : for in the disturbance of the Passions , the Air , which accompanies them , is nothing else then a certain proportion of the parts , resulting from the diverse motions they make in pursuit of Good and Evil , which moves the Appetite . But that disturbance of the Passion being calm'd , and taken away , the Air , which remains fix'd on the Countenance , relates to the Conformation and the Temperament , as may be observ'd in those , who naturally have the same constitution and disposition of the Parts , with those , which the Passion is wont to cause .

Art. 1. Of the Difference of Signs .

OF the Signs before-mentioned some are Common , others Proper . The Common Signs are not determinated to any one quality , but may signifie many ; on the contrary , the Proper are determinated only to one .

Moreover , there are some Signs , which , in a manner , never change , as the Conformation ; all the rest may be chang'd . And among these last , some are Stable and Permanent , others are Transient , and continue but a short time . Thus those which proceed from Age and the Climate , are Stable ; but such as proceed from Sickness and the Passions , are of small continuance .

From these Distinctions , something may be deduc'd , which may contribute to the discovery of the Strength and Weakness of the Signs ; for those which proceed from external causes do not denote any thing certain . And of those which the Internal causes have produc'd , the Stable are significators of Permanent Inclinations ; the others may possibly denote the present Passions , but not the natural Inclinations , unless it be by accident , as Aristotle speaks .

Besides , the signs which are the least easily chang'd by the External causes , are the most certain ; such as are the Figure , the Air of the Countenance , and Motion ; but the Colour , the Skin , the Fleshiness of the parts , and the Voice , are consequently the less certain .

Whereto this may be added , that the Common Signs do not signifie any thing certain , unless there be some proper Sign , whereby they should be determinated .

Art. 2. Of the Means assign'd by Aristotle to discover the efficacy of Signs .

ARistotle proposes another Maxim , tO find out the efficacy and certitude of Signs . For he affirms , that , such as are observable in the principal , and most excellent parts , are accordingly the most certain , and that , among those , the Head is the most considerable ; but , in that , the Eyes challenge the preheminence , the Forehead hath the next place , and then the Face , comprehending all that is below the Eyes . Next to the Head , are accounted the Breast and shoulders ; in the third place come the Arms and Legs ; The Belly is the last of all , and the least considerable .

But this Rule seems somewhat disconsonant to the Maxims of Aristotle , nay indeed to Reason it self . For he , who assigns the Heart for the principle of all Actions , as being that part , wherein he affirms the Passions to be framed , should have bestow'd the first and most excellent place on the Breast , and not on the Head , and have maintain'd , that the most certain signs of the Inclinations and Passions are derivable from that part , which encompasses the place , where they have their first birth . But it is to be observed , that Aristotle does not there pass his judgment , of the excellency of the parts , as a Philosopher or Physician would do ; he considers them only upon this reflection , that the Passions are more discoverable in those , then others . And accordingly , he places the Arms and Leggs before the Belly , though they be much less excellent and less considerable , as to the essence and nature of the Animal . Now it is certain , that there is not any part , wherein the Passions are sooner , and more apparently observable , then they are in the Head : as we shall shew more particularly in the next Article .

Art. 3. That the Passions are most apparent in the Head .

THe first reason we shall give for the more remarkable manifestation of the Passions in the Head , is this , that they are not fram'd without the use of the Senses , from which is derived the first knowledge of those things , that move the Passions , and that all of them , Touching only excepted , are placed in the Head . Add to this , that the Estimative Faculty , whose work it is to conceive the things which are good and bad , and gives the first shock to the Appetite , is in the Brain ; and that the strength and weakness of mind , which have also a dependence on the same part , hath a great influence over the Inclinations and Passions . For it is certain , that Children , Sick persons , and Women are ordinarily enclin'd to Anger , out of pure weakness of mind , as having not that heat of blood and heart , which is requisite for a disposition to that Passion .

But the principal reason hereof proceeds from the impression , which the Passions make on that part . For as the Soul hath no other design in the motions of the Appetite , then to bring the Animal to the enjoyment of that Good , which she conceives necessary thereto , and to remove the Evil , whereby it may be injur'd ; so , to compass her desires , she employs all the parts , that are under her jurisdiction , and causes them to move answerably to the intention she hath . Now , of these , some being more susceptible of motion then others , they accordingly make a speedier discovery of the agitation wherein she is , and the progress she makes therein : for there are several degrees in every Passion In the first place , there is the emotion , or first stirring , of the Appetite , which does not issue out of the Soul , as being an immanent action : Then the Heart and Spirits are stirr'd , as being the chief Organs of the sensitive Appetite ; and , if the Passion increase , the eyes , the forehead , and the other parts of the Head , are shaken : but if it still advance , and come to execution , and that the Soul would really arrive at the enjoyment of the Good , and shun the Evil , she moves the parts design'd for that purpose ▪ till at last , she puts the whole body into motion , if she be not prevented .

So that it is to be hence observ'd , that the Heart and Spirits are those parts of the body , which are first moved in the Passions . But the motion of the Heart is not sensible , as that of the Spirits , which is immediately to be seen in the Countenance , in regard they carry the blood along with them , the sudden arrival or departure whereof alters , in a moment , the colour and figure of the face ; which alteration happens not to the other parts , and that for two reasons . One is , because the Spirits make their recourse to the face more abundantly then to any of the other parts , upon this account , that the Senses are lodg'd therein , which stand in need of spacious channels , whereby the Spirits may flow thither in greater quantities , and with more ease . The other is , that the skin of the Face is of a particular constitution , which is not to be found in any of the other parts . For all elswhere , unless it be in the palms of the hands , or the soals of the feet , the skin may be separated from the flesh : But in the Face , they are both so united together , that they cannot be separated one from the other , without tearing and rending it . Whence it comes that the colour , which proceeds from the motion and quality of the blood , is more manifest there , then in all the rest of the body ; and this also so much the more , for that the skin there is very thin and delicate ; which is not to be found in the hands and feet . So that , it being shewn , that the Passions do principally and more easily change the colour of the Face , then that of any of the other parts , it is to be maintain'd as certain , that , in such a case , it must be the place where they appear soonest and most evidently .

Moreover , whereas the Soul , being stirr'd , moves , not onely the Heart , the Spirits , and Humours , but also those parts , which move voluntarily ; it is not to be question'd , but that those which are most apt to motion are the first stirr'd by her , though their motion contribute but very little to the execution of her design . For , to what end serves the wrinkling of the forehead , the lifting up of the Eye-brows , and the widening of the nostrils in the Passion of Anger ; or , in Bashfulness , the casting down of the eyes , blushing , and being out of countenance ? And yet it is not to be doubted , but that all these motions proceed from the disturbance caus'd by the Passion in the Soul , and whereby she is hurried , to make use of whatever stands in her way , though it be no advantage to her , as we said before .

Since therefore that , of the parts , there are not any so susceptible of motion , nor so suddenly betray their resentment of the Passions , as those which are in the Head , Aristotle had reason to assign it the first place , as to what concerns Physiognomical Signs ; and to dispose the eyes in the most excellent place therein , then to bring in the forehead , and so consequently the others , for the reasons we have alledged .

Art 4. That the Inclinations are most apparent in the Head .

IT might be said , that all this Discourse does indeed demonstrate the appearance of the Passions more remarkably in the Face , then any where else ; but that the same thing is not to be concluded as to the inclinations , and that all this alteration , and all these motions , which are consequent to the agitation of the Soul , are only transient Signs , incapable of denoting permanent disposition , such as are those of the Inclinations and Habits . But we conceive it no inconsiderable advancement to have shewn , that the Characters of the Passions are principally apparent in that part of the Body , since that , according to the rule of conformity , whereof we shall speak hereafter , those who naturally have the same air , which the Passion causes , are inclinable to the same Passion .

However it may happen , if the Temperament , the Conformation of the parts , and the Motive vertue , be the causes of permanent Signs , it is consequently certain , that there are not any parts , wherein the Formative vertue acts more efficaciously , then it does in the Head , by reason of the excellency of its Operations , and its Organs ; no parts , wherein the Temperament can be more easily discover'd , by reason of the particular constitution , which the skin is of ; in fine , no parts , wherein the motive vertue is stronger , and more free in its motions , since there it is in its proper seat and vigour .

To these reasons , this may be added , that the great variety of the organs , which are in the Head , supplies us with a greater number of Signs , then any other part whatsoever , and that , Audacity and Fear taken away , as also some others which have dependance on them , there is not any Passion that leaves its marks on the parts , whereby the Heart is encompass'd . So that , without any further difficulty , we may allow the Head the preheminence , as to what concerns the Signs observable in Physiognomy .

Art. 5. That the Inclinations are discoverable by the Arms and Leggs .

IT may seem deducible from these last reasons , that we are willing to allow the second rank to the Arms and Leggs , and admit them to be the places , from which , next to the Head , there may be drawn such Signs , as may pretend to most certainty , and whereof there are a greater number ; and consequently , that the Breast is not so considerable as they are . And indeed , if the Air of the Face , the Behaviour , and motion , be more certain Signs then the Figure , as Aristotle , in these words seems to affirm , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , placing the Figure after the Motions , it is certain , that they are much more apparent in the Gesture and Gate , then in the Breast , where it may be thought there is only the Figure to be consider'd .

But we are here to call to mind , what we have said elsewhere , to wit , that the Passions may be consider'd in their first stirring , and in their execution , and that the execution is not alwaies consequent to the stirring and emotion . Now the Arms and Legs are the principal organs in order to the execution of what the Appetite commands , and the Heart is the principle and source of the emotion . So that the marks which this latter gives are more universal , and more certain , then those of the others , it being affirmed , that the Heart is alwaies mov'd in the Passions , and that every Passion comes not to execution .

I add further , that the Breast and Shoulders have also their particular carriage and motion , as well as the Arms ; besides , that the motion of the Arms , and the manner of Going , may be chang'd by custom , whereas the same thing cannot be said of the Figure of the Breast , which alwaies denotes the Temperament of the Heart , and consequently , the Inclinations . And as for Aristotle , we are to affirm , that he does not make any comparison between the Air of the Countenance , and Motion , and Figure ; but he compares these three together with the other Signs , as , for example , the Colour , the Voice , the quality of the Skin , and the Fleshy parts , which no doubt are much less certain then the former , as we said elsewhere . So that it is to be maintain'd , as manifest , that the most excellent place , from which the most remarkable Signs of Physiognomy are to be drawn , is the Head ; the next to that , the parts which enclose the Heart ; the third , the Arms and Leggs ; and the last , the Belly . For though this last hath some right to dispute the precedence with the Arms , by reason of the many Signs found therein , especially as to what concerns the Temperament ; yet it is most certain , that modesty does not easily permit that part to be consider'd , whence it must needs follow , that the Signs are so much the less manifest ; whereto may be added this also , that they do not principally denote the operations of the sensitive Soul , but only of the Vegetative , and that it is only by accident , that it makes any signification of the other .

Art. 6. From what places the Signs are taken .

THe most considerable places , from which the Signs are to be taken , are , as Aristotle affirms , those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In quibus sapientiae multae apparentia fit ; which assertion may be explicated two ways . The former , that the parts where Wisdom and Modesty ought to be most apparent , are those which discover the most certain marks of the Inclinations . So that the air of the countenance , and the carriage or deportment of the Body , making the principal discovery of Wisdom in a man , it is accordingly from those places , that we are to derive the most assured Signs of Physiognomy . For , as Prudence brings along with it a general disposition to all the other Vertues ; So , on the other side , Imprudence invests a man with a susceptibility of all sorts of Vices and Imperfections . So that the places , where those two qualities are most remarkable , must of necessity furnish us with the Signs of all the other Inclinations .

The second Explication of that Assertion , and , in my judgment , the better , is , that the external parts , whereof the Soul seems to stand most in need , and wherein she imploys the more art and conduct , whether as to the framing of them , or keeping them after they are fram'd , are those from which we are to extract the most certain Signs of the Inclinations . The reason , this , that the Soul , making a fuller discovery of her self , and , in some sort , more manifestly producing her self in those parts , than in the others , may in them also make a greater discovery of her Inclinations . Now , it is generally acknowledg'd , that there are not any , wherein her cares , her conduct , and her industry are more apparent , than in the eyes , and in the other parts of the Head ; in regard that all the Senses , nay , Reason it self , are lodg'd therein ; and , next to them , in the Breast , upon this account , that it comprehends the source of life , and that the Appetite hath its residence there ; And lastly , in the Arms and Leggs , as being the instruments of voluntary motion , which , next to Sentiment , is the noblest quality of the Animal .

From the precedent Discourse , it is easily seen , that there cannot be an assured judgment made of the Soul's Inclinations , otherwise than by the proper and permanent Signs , and that these are commonly drawn from the Figure , the Air of the countenance , the Motions , and the Fleshy parts of the Body . So that among the Signs propos'd by Aristotle , the Figure , and Air of the countenance have the first place . Then follows the Motion , in as much as the Animal does not move , but answerably to the motion of the Appetite ; and so it is easie to judge , of what quality the Appetite is , by Motion , which is one of its effects . The fleshy parts of the body have the third place , in regard they denote the matter , whereof the body consists : Now , every matter requires its particular form , and so , by the qualities of the matter , the qualities of the form may be known . The Skin and Hair come next , in as much as they are certain discoveries of the fleshiness . In fine , Colour and the Voice bring up the Rear , and have the last place , in regard they may be easily alter'd , especially the Voice , which is chang'd in a moment , by the Passions , by the least fluxion , and by an hundred other such accidents .

CHAP. IV. Of the Rules , which Physiognomy hath fram'd upon the natural Signs , in order to the discovery of the Inclinations .

AS all the Signs , whereof we have treated , taken distinctly one from the other , afford us not a very certain judgment of what we would deduce from them ; and that it is requisite , there should be a concurrence of several of them , to make a perfect denotation of what we would discover therby ; so Physiognomy hath reduc'd them into divers Classes , wherein are comprehended all those which have any relation to the same end and signification . And the number of these Classes is drawn from four rapports and resemblances , which may be between Men & other things ; it being conceivable , that one man may have some resemblance to another , who shall be mov'd by some passion , or to Men of another Climate , or to Women , or to Brutes . Now , upon these four resemblances , Physiognomy hath made four general Rules , which , besides that they promote its particular design , do further discover the initials of that Science , and the improvements it hath made , in several Times and Ages .

Art. 1. Of the Progress of Physiognomy .

I Conceive then , it may be laid down as a thing not question'd , that Physiognomy had its beginnings and advancements , as the other Sciences had , which have not of a sudden , and , as it were , at the first start , nor yet in the same Age , attain'd the perfection and accomplishment , which Time and after-experiences have brought them to . And it is very probable , that the first observations made thereof , were taken from the effects , which the Passions produce in the countenance ; and that it having been observ'd , that a Man transported with Anger , or cast down by sadness , had his countenance in such or such a posture , some observant Person inferr'd the likelihood there was , that those who naturally had their countenances so , were accordingly inclin'd to the same Passions . For this manner of judging of the Inclinations is more consonant to common sence , and the most easie to be observ'd . Afterwards there was taken into consideration the resemblance which may be between men , and other Animals , and a judgment was made of the conformity of their Inclinations , by the resemblance there was between them . Then was there notice taken of that which is between the Sexes ; and , at last , that between men of different Climates . For it is certain , that the Sexes , in each Species , have the Figure of the Body and the Inclinations different , as well as men of different Climates ; and that if there be a resemblance , as to Figure , between any two of them , there ought to be also the same , as to their Inclinations .

Art. 2. That the Syllogistical Rule was added by Aristotle .

THus far went the Antient Physiognomy . To these observations Aristotle hath since added the Rule which he calls Syllogistical . Now , though the rules which the antient Professors of Physiognomy made use of were not bad , yet were they not certain enough , to establish a Science upon them , in regard they did not employ them all in their judgments , nay , indeed us'd them not as they should have done , and that they wanted the Syllogistical Rule , without which , the other are defective . And thence it came , that Aristotle found fault with them , and hath shewn , by solid reasons , that there was no certainty in their Science .

Art. 3. The defect of the first Rule of Physiognomy .

FOr , as to what concerns the first means , which they call apparent Conformity or Resemblance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they minded not , that there are many contrary Inclinations , which cause the same constitution of countenance , as , for instance , Fortitude , and Impudence . Besides , the Air of countenance is chang'd in a moment , according as the Soul is mov'd ; and so a man naturally sad , may express a certain cheerfulness in his countenance , upon the occurrence of some agreeable object . In fine , this Rule is very imperfect , and confin'd the study of Physiognomy to too narrow limits .

Art. 4. The defectiveness of the second Rule .

THe second Rule , which they draw from the resemblance there may be , between Man and other Animals , is yet more doubtfull , especially considering the manner , how they made use of it . For there is not any man , as Aristotle affirms , who hath an absolute resemblance with any other Animal whatsoever , but onely in some particular part ; and there is ground to doubt , whether any one part is capable of creating a judgment of an Inclination , proper to the whole Species . Secondly , it is to be considered , that there are few Signs proper and peculiar to any one Species , and that there be many common ones ; and therefore the resemblance which is made between a man and some other Animal , by the common Signs , will be defective , and signifie nothing , since it may be also made to another different Species . Nay , if the resemblance be made by Signs proper to such a Species , there will still be reason to question , whether those Signs do determinately denote such an Inclination , since it is to be conceiv'd , every Animal hath several others . Thus the Figure , proper to a Tygre , is , to have a very spacious mouth , short ears , and the skin spotted ; But this cannot design a particular Inclination , in regard that being a strong , cruel , and indocible creature , it cannot be determined to which of these qualities that Figure may have any correspondence . And therefore the antient Physiognomists , could not , by this Rule , make any judgment of the Inclinations , whether they made use of those Signs , which are common , or those which are proper to the Animals .

Art. 5. How Aristotle makes use of the second Rule .

IT will be said , that , by this reason , Aristotle destroys as well his own doctrine , as that of the Antients , it being found , that , in other places , he makes use of this very Maxime , That such , or such a Figure denotes such , or such an Inclination , and that this is applicable to Lions , Eagles , Ravens , &c. It is true , that Aristotle , in appearance , makes use of the same Rule , but it is after another manner then the old Physiognomists had done . For these consider'd not the marks and signs of Animals ; and thereupon they concluded , that he who resembled them in that , had the same Inclinations , as were found in the Souls of those Animals .

On the contrary , Aristotle considers not the Signs as proper to the Animals , but as proper to the Inclinations ; which having not been observ'd by Baldus , occasion'd that great person to fall into a manifest contradiction . And accordingly , he afterwards teaches , how that observation is to be made , and affirms , that we ought to consider several persons who have the same natural habit , such as may be , for example , Fortitude , and mark , in what particular Sign they agree : and it shall be found , that their resemblance will be in these particulars , in having the mouth large , and the extremities thick and strong . Then you are to make your reflection on those Creatures , which are known to be naturally strong , as Lions , Bulls , Eagles , and Tigres , and finding that all these kinds of Animals have those parts after the same manner , it will be very probably judg'd , that they are the marks of Strength or Fortitude .

But this is not yet sufficient , it is further requisite , that we examine , whether there may not be some other Creatures , which , though they be strong , yet have not those marks : for if there be not , the Sign is certain , otherwise , some doubt may be made of it . And the same course is to be taken , in order to the discovery of all the other Inclinations . But after what manner soever we may make use of this Rule , yet is it not of extent enough , to perform what may be made out by Physiognomy , in regard there are but very few Creatures , whereof we can have the knowledge of their particular inclinations , and the Figure of the parts correspondent to those Inclinations . So that it it is then only to be accounted certain , when it is confirmed by the others , and particularly by the Syllogistical Rule , which supplies the defect of these four .

Art. 6. What the Syllogistical Rule is .

NOw , this Syllogistical Rule denotes the present inclinations and passions , in a way contrary to the others , in as much as it does not require proper Signs , but , from an inclination and a passion known by those marks , it deduces the discovery of another , which hath not any . And this Rule is grounded on the connexion there is , between the Inclinations , the Habits , and the Passions . For one being the effect of the other , it may be judged , that a man hath an inclination to such a passion or habit , though there be not any Sign proper thereto , and which may make any discovery of it , as being onely known , that the man hath that which is the cause of this . Thus having once known , that a man is timorous , it may be said , that he hath a natural inclination to Avarice , and consequently that he is a Miser ; that he is guilty of artifices and dissimulation ; that his fearfulness causes him to speak with a certain mildness and submission ; that it renders him distrustfull , apt to suspect , hard of belief , a bad friend , &c. Thus Aristotle gives an example of this kind of Judgment , affirming , that , if a man be subject to Anger , and of small stature , he is Envious . But I conceive there is an errour in the Text , and that instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies little , it should be read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is as much as froward , humoursome , and one who is not pleased at any thing , as we shall shew in its proper place .

As to the other four rules , those which are taken from the Air of the countenance , and the resemblance there may be between the Sexes , are the most certain , and the most generally acknowledg'd . For there is hardly any Sign but may be referr'd to them , as Aristotle affirms ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That of the Climates is more generall then the other , which is taken from the resemblance of Animals : but it is not so certain , in regard that all those who are of the same Climate , are not of the same Temperament , and have not the same Conformation of parts ; and therefore this is no necessary consequence , that because a man is born in Greece , he must be vain , unconstant , and a lyar : and so of the rest .

CHAP. V. After what manner THE ART HOW TO KNOW MEN , makes use of the Rules of Physiognomy .

Art. 1. How the said Art makes use of the first Rule of that Science .

THus have we given an account of the Means which Physiognomy makes use of , in order to the discovery of the Inclinations , and which the Art we teach ought also to employ , in prosecution of the same design . But besides that there are some others besides those , and that it hath many more things to discover than the other , it will not propose its Rules nakedly , as Physiognomy hath done , but establish the grounds thereof , before they be reduced into practice .

When therefore the first Rule tells us , that those , who naturally have the same Air , and the same Characters attending the motion of a Passion , are inclin'd to the same Passion ; it is to be noted , that the ground on which this Rule is establish'd , is the knowledge of the Characters of the passions . For , it were to no purpose , to affirm , that he , who naturally hath the Characters of Anger , is inclin'd to Anger , if it be not known , what the Characters of Anger are . This Art therefore pretends to draw a pourtraiture of every passion in particular , to design the Air and Figure it gives to all the parts of the Body , and all the motions it excites in the Soul . For , besides what it will contribute to the design the Art hath to make known the passions , which cannot remain secret after so many indicia given thereof ; It will also , by that means , declare those which are consequent one to another , and between which there is a connexion , the ground of the Syllogistical Rule ; and by degrees , make that rule conduce to the discovery of the passions . It must therefore divide the Treatise of the Characters , into two and twenty Chapters , whereof the first eleven shall treat of the Simple Passions , comprehending among them Desire , Laughter , and Weeping ; and the other eleven shall treat of the Mixt Passions , according to the order we have set down before .

Art. 2. How it makes use of the second Rule .

AS to the second rule , which teaches , that those men , who have some parts resembling those of some other Creatures , have the same Inclinations with those Creatures ; it is to be examin'd , what Creatures those are , which may give a ground for this rule . For all are not fit to be admitted into that predicament , either in regard that sufficient observations have not been made of them , or that they are at too great a distance from the nature of man , as Insects , Serpents , Fishes , &c. Aristotle therefore in his Physiognomy hath pitch'd upon twenty seven , to wit , fifteen four-footed Beasts , and seaven Volatiles . The former are the Lion , the Panther , the Horse , the Hart , the Ox , the Ass , the Dog , the Wolf , the Swine , the Goat , the Sheep , the Ape , the Fox , the Cat , and the Frog . The other are , the Eagle , the Hawk , the Cock , the Raven , the Quail , Sea-Fowl , and small Birds . Others have added to these , the Owl , and the Ostrich . It is therefore requisite , there should be so many Chapters design'd , wherein must be treated , of the natures of these Animals , and especially of those parts of them , whereto those of men may have any resemblance , and of the Inclinations they denote .

Art. 3. How the said Art makes use of the third Rule .

AS to the third Rule , which shews , that he , who hath any semblance to Men of some other Climate , hath the same Inclinations as they have ▪ this is grounded on the Figure of the Body , and such Inclinations of the Soul , as that Climate causes . But in asmuch as the Climate is to be consider'd , not only by the position of the Heavens , but also by the nature of the Soil , by the Scituation , by the Winds reigning there , it is requisite in the first place to treat of that Constitution of the Body , and the Inclinations , which a hot , dry , cold , or moist Climate may cause ; and afterwards of those , which may proceed from a moist , or dry , fruitful or barren soil . In the third place , of that which is consequent to the scituation , as it is oriental or occidental ; high , or low ; maritime , or mediterranean . In fine , what contribution may be made thereto by the several Winds , East , West , North and South .

Thence it must descend to the Figure and Manners of those Nations , which depend partly on these causes , partly on the original of the people themselves , whereof they still retain some tincture , as also on the good or ill fortune which hath attended them , and causes them to change their former discipline , and their antient course of life . This Treatise must needs be long , and will require great pains to bring it to a period . For , besides that there must be some reason given of the particular Figure of every People , and its Inclinations , which is a thing very hard to do , it must also give an account of the Laws , which are proper thereto , in regard that the Law , as Plato sayes , is the finding out of Truth ; all sorts of Laws being not convenient for all manner of Nations , but only such as are conformable to their natural dispositions ; and he who hath lighted on that Conformity and Correspondence , hath met with Truth . But howere it may be , this Discourse is to be divided into so many Chapters , as there are Climates , and those subdivided again into so many Sections , as there be Nations inhabiting each of them .

Art. 4. How the said Art makes use of the fourth Rule .

THe fourth Rule teaches us , That those men who have any thing in their countenances approaching the Beauty of Women , have the same Inclinations as they have , and on the contrary . This is grounded on the Beauty , which is peculiarly answerable to either Sex , as also upon the Inclinations , which are natural to each of them . It is therefore requisite , there should be a discourse concerning Beauty , and that it should be divided into two Treatises ; whereof the former shall shew how all the parts ought to be made which frame the Beauty of Man , and the Inclinations attending it . And the other is to give a particular account of the parts whereof the Beauty of the Woman consists , and the Inclinations correspondent to her Sex . All this shall be treated in fifty Chapters , there being no less then twenty five parts in each Sex , whereby they are represented as differing one from the other ; the Colour and Proportion , which ought to be between them , being comprehended therein .

Art. 5. Why The Art how to know Men treats of the Temperaments .

BUt in regard these two last Rules are principally grounded on the Temperament , before we come to the examination of them , it is requisite there should be a previous Treatise of the Temperaments , and a discovery made of the Inclinations , which each of them causes in the Soul , and the Figure it gives to the parts of the Body . And this is to be done in fifty two Chapters , wherof the first sixteen shal treat of the Temperaments which are conformable to the whole Body ; and the other thirtysix , of those of the Nobler parts . For there are some principal temperaments correspondent to the four Humours , when they are only predominant , to wit , the Sanguine , the Cholerick , the Melancholick , and the Flegmatick ; then each of these hath some one of the other humours predominant under it , as the Cholerick-Sanguine , the Melancholick-Sanguine , &c. and that makes up the number of sixteen . In fine , every noble part is either temperate , or hot , cold , dry , or moist ; or is hot and moist , hot and dry , cold and moist , cold and dry . So that there being four noble parts , and each of those having nine differences of Temperaments , all put together , make up two and fifty kinds of Temperaments which must be known , in order to a judgment of the Inclinations .

Art. 6. That there are other Rules besides those of Physiognomy , whereby the Inclinations may be discover'd .

THus is it , that The Art how to know Men makes use of the Rules of Physiognomy , for the discovery of the Inclinations , and how , upon small foundations , it designs the greatest superstructure , whereof Science ever attempted the carrying on . But it does not think that sufficient , as having added thereto some other means whereof Physiognomy makes no advantage . For , besides that it makes the very effects of the Inclinations to contribute to the discovery of them , to wit , the desire of doing the actions , and the pleasure there is in doing them often ; it being a thing out of all dispute , that if a person be observ'd to be often desirous to do the same thing , or that he does it many times with a certain pleasure , it is a certain sign of the Inclination he hath thereto . Besides this , I say , it very advantageously makes use of the remote causes , whereof we have made mention before ; for though the judgments , which may be deduced from them , be not absolutely certain , yet do they either fortifie or weaken those , which proceed from the next causes , which are , as we said , the Instinct , the Temperament , and the Conformation of the parts . Accordingly , if a man be of such a Temperament and Conformation , as may be proper for courageous actions , and that he be withall a person well descended , that he be young , fortunate , and rich ; that he have some military imployment , and that he be of a warlike nation , it is certain , that the judgement which may be made of his being inclin'd to courageous actions shall be more creditable , then if those circumstances did not occur .

But if with that fortunate Constitution , he be of a mean extraction , if he be poor and unfortunate , and stricken in years , if he be of a Profession that abates his courage , and keeps it down ; if he be of a Climate over-hot , or over-moist , the Inclination which Nature hath bestow'd on him to courageous actions shall be much weakned by these causes , how remote soever they may be , and the judgment to be made thereof ought to be the more reserv'd .

It is therefore necessary that there should be a previous knowledge of the Inclinations , which these causes produce , that they should be compar'd together , and that it be examin'd how far they fortifie or weaken the others . Whence it comes , that , having treated of the Inclinations of the Inhabitants in general , it must discourse of those of Children , Young persons , perfect Men , and Old men . Thence it must descend to the Moral Causes , which are in number seventeen ; to wit , Nobleness and Meanness of Birth , Wealth and Poverty , Soveraignty and Subjection , Prosperity and Adversity , and the course of Life , to wit , the Art Milita●y , Medicine , Musick , Hunting , Dancing , Philosophy , Mathematicks , the study of the Laws , Oratory and Poetry , observing the Inclinations and Manners which accompany each of these Professions : so that this will be the work of one and twenty Chapters . And after all these disquisitions , it may well be confident , that it is able to discover , not only the present Inclinations , but also those which are past , and those which may yet be to come , through the change , which either hath been , or shall be made , in the Temperament and the Moral Causes .

CHAP. VI. How the Actions and Motions of the Soul are known .

THe next work of our Art how to know Men must be , to shew how the actions and motions of the Soul are to be known , we mean not those which are evident and manifest ; for it were ridiculous to give Rules , to find out , whether a Man be in Anger , when he is seen transported with the fury , which that Passion inspires ; or whether he be sad , when he complains , and laments , and seems to be over-whelm'd with affliction . But in regard there are some Passions , which are to be foreseen before they are framed ; and that of those which are so , there are some that are not produc'd to any great height , as Hatred : that some of them are theatrical and feigned , as those of Flatterers ; Nay , that there are some cloak'd with contrary appearances , as when a man would have it thought he loves another person , though he hates him ; when one makes shew of a certain joy , when he hath much ado to smother his grief ; in fine , Designs closely carried on , secret Actions , the unknown Authors of known actions : All these things , I say , are the main subject of the Art we speak of , and the Rules it gives for the knowledge of them . And no doubt but there are such Rules , since there is not any thing considerable fram'd in the Mind , which may not be discover'd by the Countenance , by a mans Words , by the Effects , and some Circumstances , from which there may certain , or , at least , very probable conjectures be deduc'd .

Art 1. That there are two kinds of Actions .

BE it observed then , that there are , generally speaking , two kinds of actions ; some simple and plain , and such as they appear to be ; others , deceitful , and cloak'd with dissimulation . All the difficulty to be overcome in the former , is , to discover the end for which they are done . For , in every Action , there is alwaies the apparent and manifest motion , which is the matter , and as it were the body of the Action ; and the Intention , which is the form ; and ▪ as it were ; the Soul of the Action , and that is ever obscure and hidden . Thus when there is a necessity of fighting against the Enemies of the State , the act of fighting is the matter of the Action , and is evident ; but the End and Intention of it is a secret , in regard it is not known , whether it be for Honour , or Advantage , whether it be done out of force or by example , &c. There will be therefore a particular Chapter for discovery of the Ends and Intentions of the Actions .

Art. 2. Of Dissimulation .

AS concerning the other Actions , which are cloak'd and cover'd with Dissimulation , the discovery of them is much more difficult , for that difficulty occurs not only in the body of the Action , but also in the End of it , which is shrowded in divers pretences . And among Actions , the External may be disguis'd under contrary appearances ; and the Internal , which are the Thoughts and the Passions , may be easily dissembled . Besides , Dissimulation insinuates it self into the Words , the Countenance , and the Effects , whether it makes its advantage of them distinctly , or altogether , as we shall shew more at large in the Treatise of Dissimulation .

Now the means , whereby the Art , we teach , pretends to the discovery of it , are twelve in number .

The first is , to examine the dissimulation by it self , and to see whether there be any likelihood or probability , the thing should be as it is pretended ; whether the countenance of the Dissembler belyes his words , and whether the Effects are consonant , or contrary one to another .

The second , to oblige him who hath been caught in it , to discover it himself by fair words and persuasions .

3. To oblige him to it by punishments .

4. By Rewards .

5. By present punishments or rewards .

6. By a threatning of future punishments , and promises of future rewards .

7. By importunity .

8. By Wine and Good-fellowship .

9. By a consideration of the person who acts , as whether he be of a timorous or confident disposition , whether he have the reputation of being sincere , or be a noted dissembler , whether he be an inferiour person who speaks , &c.

10. By a like consideration of the person against whom the dissimulation is acted , as whether he be one who is dreaded , whether a Prince , Master , &c.

11. There is yet a further way of discovering the Dissimulation , by a sudden motion of some Passion , which breaks forth , and betrayes what is in the Soul , such as may be that of Anger .

12. The same discovery may be made by a sudden sally of Joy .

And upon all these several means , there are certain particular Rules , which shall be explicated in so many Chapters .

Art. 3. How Actions may be foreseen .

BUt we now come to examine , whether there be any Rules , whereby the Actions of the Mind , and the Passions of the Soul , may be foreseen , before they are fram'd ; and whether it may be affirm'd , that , upon such or such an occasion , a man will have rational apprehensions , if he should chance to be transported with Anger , or fall into Fear , &c. As to the Actions of the Mind , as they must be necessarily conformable to the strength or weakness of the Faculties , whereby they are produc'd ; so is it certain , that a man , who shall have the organs , subservient to those Faculties , well or ill dispos'd , shall have good or bad productions of the mind , and that it may be assur'd , that , when he shall be oblig'd to the reception of some sentiment , or to speak of some affair , he will judge and speak of it , according to the capacity , which the world was persuaded he had , as we have said elsewhere . The Habit and Inclination do the like ; for if it be known a man is Just , Magnificent , Valiant , &c. it will be undoubtedly said , that , when any occasion shall present it self , his sentiments will be consonant to the Vertue and Inclination he hath .

Art 4. How the Passions may be foreseen .

BUt as to the Passions , there cannot so certain a judgment be made of them , and it may only probably be said , that a man will be transported with Anger , and suffer himself to be carry'd away with vanity , or some other Passion , in regard that Reason and the Study of Philosophy may keep him in , and correct the dispositions which he might have to those Passions .

Nay , there is this further consideration to be made , in reference to these motions , that they are two-fold , primary , and secondary . The primary or first motions hurry us away like torrents , and , as it is commonly said , come not within the jurisdiction of reason . The others are not so impetuous , and admit of some time to consider them ; and therefore they may be the more easily check'd . But they are withall more hardly discoverable , in as much as they are more easily corrected ; whereas the judgment , which may be made of the former , is more certain , it being very hard , that the Habit should be so perfect , as that it might divert Nature from those first assaults , and break that strong connexion , which is between the Inclination and the Action .

We are to make this further observation , that , of the Passions , there are some may be called the Principal and Predominant , & others , which are only the Companions & Attendants of the former . When a man is angry , his Predominant Passion is Anger , as being that which hath possess'd it self of all his Soul , and whereto are referred all the other Passions , which are framed afterwards , as Arrogance , Insolence , Obstinacy , &c. In like manner , Sadness , or Grief is the predominant Passion in him who is afflicted ; but Fear , Languor , Sloath , Superstition , are its Attendant Passions In fine , there is not any one of them , which , when it is fram'd in the Soul , does not call some others to its assistance and relief ; so that , the Predominant Passion once known , there 's no doubt but the others are wayting on it . But in regard the connexion there is between them , may be stronger or weaker , and that there are some , whereof the consequence is as it were necessary , and others , wherein it is only contingent , ( For Languor , or Dejection of Spirit , and Sloath , are in a manner necessarily attendant on Sadness ; but Superstition does not alwaies follow it . ) Whence it may be thence inferr'd , that the knowledge had of the former is more certain , and that of the contingent , doubtful .

Let us therefore conclude , that there are two waies , principally , whereby future Passions may be foreseen , to wit , the Inclination , and the Connexion there is between the Passions . Whereto may be added , the Strength or Weakness of his Mind , who is to resent it , and the greatness of the Good or Evil , which is to happen to him . For if it be known , that a man is to receive a great injury , and that he be a person of a weak Spirit , some will not stick to affirm , that he will be overcome by the Passion of Anger .

Art. 5. Whether contingent Actions may be foreseen .

IT will peradventure be objected against us , that there is not any certain knowledge of things to come , which are Contingent , in regard they may equally either happen or not happen : otherwise , if a certain judgment could be made thereof , they would not be Contingent . The Answer to this Objection , which is made against all the Sciences of Divination , is this , That there are two sorts of Contingents , some , which have a natural and regulated cause , whereby , according to the common order of things , they ought to be produced . Others have no regular cause , but a fortuitous or free , as those things that happen by hazzard , or the election of the Will. Those last are purely contingent , and cannot be determinately known any way whatsoever . But the former are not purely contingent , and the knowledge had of them may be certain in the sequel of things , as not differing from that of things necessary , save only in this , that their causes may be prevented from producing their effects . The actions and passions of the Soul are of that kind , in as much as there is a connexion between them and the Faculties , the Inclinations and the Habits : for they are effects , which , by ordinary consequence , depend on those causes ; and though some of these effects be free , yet are they not absolutely such , when they proceed from the said causes , and that these concurr with the freer cause , such as is the Will .

CHAP. VII . How the Habits may be known .

Art. I. Of the discovery of the Moral Habits .

IN order to our satisfaction , whether the Habits are discoverable or not , we are to remember , that there are two kinds of them , the Intellectual , and the Moral , and that these latter are more easily known then the Intellectual . For it is more easie to judge whether a man be Just or Temperate , then whether he be a Physician or Mathematician . The reason , given of this difference , is , that the Intellectual Habits make not any impression on the body , and consequently leave no sensible mark , whereby they might be known .

But I do not conceive this reason solid enough , in regard the Moral Habits do not also make any manifest impression on the body , no more then the Intellectual . It is therefore more to our purpose to affirm , that the Moral habits are more certainly known , because the Moral inclinations are determinated to certain Passions , which , often reiterated , produce Habits . And whereas there are few who resist their inclinations , by reason of the difficulty and trouble it is to change them , and that every one commonly does what is most easie and delightfull to him : it thence proceeds , that the knowledge had of the inclinations , which is well grounded , and certain , enables us to make a more probable judgment of the habits , whereby they are attended .

Art. 2. How the Intellectual Habits may be known .

BUt the case is otherwise in the Intellectual Habits , in regard the Understanding is not determinated to any one Art or Science , rather than another . And though that , of these , some have a greater conformity to the Imagination , then they have to the Judgment or Memory , yet the great number there is of them leaves the Mind , which cannot be naturally determinated to one more then another , in a certain indifference . For it may be said , that a man is fit for Poetry , Painting , or Musick , by reason of his having a strong Imagination , and not the like for Medicine , Policy , and the other Sciences , which require a greater portion of judgment . Yet can it not be affirm'd , that he is effectually a Poet , a Painter , or a Musician , in regard the inclination he hath to the functions of the Imagination renders him equally fit for either of them . Whereas on the contrary , the Moral inclinations are determinated to certain passions , and those passions to particular Habits . Whence it may be affirm'd , from the knowledge had of the inclinations , that a man is endu'd with such a Vertue , or subject to such a Vice ; and it seldom happens that one is mistaken in those judgments , for the reasons alledged .

There is therefore a discovery made of Vertues and Vices , by the means of the inclinations which are known ; and it is the onely expedient that Physiognomy makes use of . But our Art hath some other , from which a greater certainty may be derived .

Of these , the first is , to know the end of the Actions , which consists in a free , perfect , and absolute election ; for he who acts by the direction of that , must necessarily act by vertue of some habit .

Secondly , the excess and defect of the passions , in reference to the objects ; for he who is often angry , and that in a higher degree then he ought , must infallibly be adjudg'd to have the habit of Anger .

Thirdly , the perseverance which any person is found guilty of , in any passion .

Lastly , the effects , which the Vertues and Vices produce in the Soul and Body . And these frame the Characters of the Vertues and Vices , which are to be described , according to the order we have set down before .

CHAP. VIII . Of Astrological Signs .

BEsides the Natural Signs , whereof we have already treated , there are yet others , which are called Astrological Signs , in regard it is pretended , that the body receives the impressions of them from the Starrs and Celestial Configurations . These consist , for the most part , in certain Lines , which are principally to be observ'd in the Fore-head , and the Hands , and are imagin'd , to be the effects of the Planets predominant over those parts .

From some observations which have been made thereof , there are two Arts fram'd , Metoposcopy , and Chiromancy , or Palmistry ; the former whereof considers the Signs which the Starrs have imprinted in the Forehead , and the other , those imprinted in the Hands .

It is our work to examine , whether there be any truth in either of them : For if any knowledge of the inclinations and the motions of the Soul may be deduced from them , as they boast there may , the Art we teach ought not to slight them ; nay , 't is requisite it should accept of their assistance , since they are engag'd in the same design , and that nothing is to be omitted , which many contribute to the discovery of a thing , so intricate as the heart of Man is .

But if they have not any thing of certainty , and that they are onely the recreations , or , possibly , dreams and reveries , which the spirit of Man imagines to it self , either by way of delight , or through mistake , our Art ought to discard them as vain , superfluous , and superstitious Sciences , not worthy to be admitted into the society of those of Nature , or to busie the thoughts of any man that pretends ever so little to Ratiocination .

Let us therefore begin with Chiromancy , for it is better known then Metoposcopy , and seems to have more evident principles , which may be more easily established , nay , such as , if they prove true , will serve for a ground-work to the other . Yet shall I not put my self to the trouble of any other Discourse thereof , then what shall be contain'd in two Letters , which I have already communicated to the publick , since they are pieces , which make up part of the design of this Work , and which the impatience of a Friend prevail'd with me to take off from the rest , to satisfy his curiosity . I shall not now abate so much as the civilities I thought myself oblig'd to render him , nor yet the precautions wherwith I would have secur'd myself against my Readers . For , though that contributes nothing to my Design , yet will it afford those some diversion who shall take the pains to read it , and give them the same pleasure , which is sometimes deriv'd from the sight of a strange ornament , or some antique Mode , unexpectedly brought upon the Stage .

THE FIRST LETTER TO MONSIEVR B.D.M. UPON THE PRINCIPLES OF CHIROMANCY . SIR ,

WHen you press me to put into writing the Discourse we had together concerning Chiromancy , and endeavour to perswade me , that it were an injury to the publick , to deprive it of the Arguments you heard me make upon that subject , I reflect on the intreaty which Socrates's friends sometime made to him , that he would suffer his Picture to be taken , and the confusion he conceiv'd hereat , after he had satisfy'd their desires . For before that was done , there was no great notice taken of the defects which Nature had imprinted in his face , and people began not to heed them , and withall , to reproach him therewith , till after they were represented upon the Cloath . The same thing , no doubt , will happen to me , when I shall put into writing the Discourses , whereof you assure me , that you were not displeas'd at the recital . They will come to you with this disadvantage now , that they are not attended with that grace of Novelty which they had then ; They will not he accompany'd with the pleasure of walking , and the conversation which then rendred them agreeable ; and appearing before the Eyes , whose judgment is much more severe then that of the Ears , the defects there may be in them will soon be observ'd , and give me the shame and regret of having obey'd you . Nay , what must be my doom , when I shall have other Judges then your self , from whose friendship I derive a confidence of some favour , and whose curiosity for these kinds of Sciences may abate somewhat of your severity ? And what reception can I expect , when I shall find the more ingenious part of the World prepossess'd with this opinion , that they are vain studies , and all their principles , all their promises , delusive and imaginary ?

But , maugre all these hazzards , wherein you engage me , I am resolv'd to endeavor the satisfaction of your desires , and reduce , to a more serious examination , the things which I entertain'd you with only by way of divertisement . For if upon this second trial you shall make of them , you shall find them of good alloy , I shall not question , but they both may , and ought to go for current , in the commerce of Learning . And certainly , if there be any thing rational in the conjectures I have made , nay , if they do but raise the distrust of a Truth not yet fully known , it is just the publick should participate thereof , for the excitation of those who make it their business to search after the miracles which God hath been pleas'd to shut up in Man , to make a greater discovery of this in particular , and to add thereto their observations , which may possibly compleat what I have only begun . For how poor & low an esteem soever we may have for Chiromancy , yet may Philosophy find in it some things not unworthy her highest and noblest Contemplations . She thinks it no disparagement to her , to descend to the most obscure Arts , to clear up their principles ; And as the light of the Sun fastens it self on the most impure things , yet is not corrupted thereby , and from them draws those vapours , which it raises up into the highest regions of the air : So Philosophy , without any derogation from her dignity , condescends even to the lowest effects of Art & Nature , and thence derives such discoveries as she does not think unworthy a place among her most sublime speculations . And no doubt , though I do not pretend my self one of those , by whom she should execute so great designs ; I may however think , that I have met with something , which may not be unworthy of her cares , and such as should not only satisfie their curiosity who are lovers of Chiromancy , but also be advantageous to Physick . For if I can make good this Principle , THAT EVERY NOBLE PART OF THE BODY HATH A CERTAIN PLACE IN THE HAND WHICH IS APPROPRIATED TO IT , AND WITH WHICH IT HATH A PARTICVLAR CONNEXION AND SYMPATHY , besides that , it will make very much for that disposition of the Planets , which the said Science hath appropriated to the same places , and upon which it lays the main foundation of all its Rules , there may be strong presumptions deduc'd thence , to conclude , that the good or bad disposition of the principles of life may be discover'd in the Hand ; and that between the other parts of the body , there are as well as in this , certain resemblances and sympathies , which depend not on either the distribution of the Vessels ▪ or their structure , but on a secret influence , which contributes to their union and association . And this will be no inconsiderable secret , in order to the opening of the veins , and the application of remedies , in certain places , as we shall shew hereafter .

My work therefore , in this place , shall be to make good the said great principle . For to descend to the particular rules of that Science , and to give the reasons thereof , as you have heard me do of some of them ; besides , that it were a disrespect to the Severity of Philosophy , for a man to amuse himself about things , which , for the most part , are either false or uncertain , as being not confirm'd by just observations , would be too great a flattery of their simplicity , who give them more credit then they deserve , and a mis-expence of that precious Time , which other employments challenge .

But to prevent your complaint of this abatement , I shall add to the Discourse , wherewith I formerly entertain'd you , the reasons which rais'd in me the first suspicion , that there might be some truth in Chiromancy ▪ and that the grounds of it might be more certain , then many do imagine . And I doubt not but these reasons of mine will , in like manner , prevail wi●h all those who shall consider them without prejudice , in as much as the very same thing , which should have brought it into suspicion , and deterr'd those who were inclin'd to the study of it , plead for it , and invite to the knowledge thereof .

To make this out , it is to be observ'd , that the first and principal ground of Chiromancy , is the disposition of the Planets , which it hath diversly placed in the Hand : For it hath put Jupiter in the fore-finger , called also Index ; Saturn , on the middle-finger ; the Sun , on the Ring-finger ; Mercury , on the little-finger ; Venus , on the Thumb ; Mars , on the palm of the Hand ; and the Moon , on the lower part of it . This foundation , I say , which inverts the natural order of the Planets , and consequently , seems rather to be the effect of the extravagance of the first inventors of this Science , then of any reason they might have to rank them after that manner , is so far from bringing it into any mistrust of falsity , that , in my judgment , it is one of those things which have brought into question the truth there may be in it . For there is a kind of necessity , that the mind of Man , which is so much in love with proportion , and which , where-ever it can bring it in , never fails of adorning and enriching its imaginations therewith , should not without cause have omitted it here , and that it hath been constrained , by the certainty of the experiences it hath made , to change the order of the Planets , which it hath so exactly observ'd in Metoposcopy , and in a thousand other occurrences , wherein it hath had the freedom , to make application thereof . And no doubt , had it been a pure imag●nation , it had been more easie and more rational to have plac'd Saturn on the fore-finger , Jupiter on the middle , Mars on the next , the Sun on the little finger , and so to have follow'd the order , which those Planets observe among themselves , then to transpose them , as they now are . Or , if there had been a necessity of this transposition , me-thinks it would have been more pertinent , to have the greatest finger govern'd by the greatest of those Celestial Bodies , or to have assign'd it that which is more apt to motion , then the Ring finger is , which is both less , and less active . So that there is a great probability , that so extraordinary a disposal of the Planets is not the production of their pure fancies , who first spent their endeavours in that Science , but rather of the necessity , which oblig'd them to follow the reasons and experiences , whereby they discover'd that truth .

But the observation which Aristotle hath given us , in his History of Animals , adds much to this suspicion . For , in that incomparable Work , wherein it may be said , that Nature hath discover'd and explicated her self , he affirms , that there are , in the Hand , certain Lines , which , according as they are long or short , denote the length or shortness of Man's life . And this being one of the first rules of Chiromancy , it is to be presum'd , that that Science was not unknown to him , and that so great a person would not have shuffled into a History , which was to be one of the noblest draughts of Nature , a doubtfull thing , and such as he was not confident of the truth of . And that , if it be certain , as experience hath since confirm'd , there is no rational person , but will conclude , that the Hand ought to have a stricter connexion with the principles of life , then any of the other external parts , wherein there are no such marks to be found ; That those marks are certain effects which should make a discovery of the good or bad disposition of the principles , from which they proceed ; And , in a word , that there are in that part such miracles , as are not yet fully known , and that if the knowledge thereof could be attain'd , there would haply be acquir'd that which Chiromancy does so much pretend to .

Add to this , that he who shall take notice , that the Lines , which are in the Hands , are different in all men ; that in the self-same person , they are chang'd at certain periods of time , and that all this diversity cannot proceed from any internal cause , to us yet known , will , in all likelihood , be forc'd to acknowledge , that all those Characters are the effects of some secret , influence by which they are imprinted in that particular part ; And that , nothing being superfluously done in Nature , they have their particular use , and do denote , if not any thing else , at least this , to wit , the alteration , which happens in the principles , whereby they are produc'd . For to make these impressions relate to the Articulations , and the motions of the hand , as some have done , is a thing which cannot be maintain'd ; since the Articulations are equal in all men , who nevertheless have all their Lines unequal ; that there are many Hands , wherein there is not any Articulation at all , as in the space which lies between the joints of the fingers : That children newly born , who have their hands shut all after the same manner , without making in a manner any motion , have nevertheless many lines , which are different in every one of them : that those who exercise the same Art , and consequently ought , as neer as may be , to use the same motions , have them nevertheless as different , as if they were of contrary professions : That , in the self-same person , they are chang'd , though there be not any change in his course of life : And lastly , that in the forehead , where there is not any Articulation , and which part all men move after the sa●● manner , there are also such lines , wherein may be observ'd the same diversity , as in those of the Hand .

We may further add to these considerations the great Antiquity of the Science of Chiromancy , which must needs have been studied before Aristotle's time , in as much as what he sayes , of the Lines of the Hand , is one of its observations and rules ; the work it hath found so many learned men , who search'd into the secrets of it , and have honour'd it by their Writings : And lastly , the admirable judgments which have been made according to its Maximes . For it is a thing comes not much short of astonishment , that , of forty and five persons whom Cocles had foreseen , by his Art , to be subject to dye violent deaths , Cardan observ's , that there were but two of them living in his time , to whom that misfortune had not hapned .

But to come to a free acknowledgement of the truth , all these , as we have already observ'd , are but so many slight suspicions , which conclude not for the certainty of this Science . For as to the order of the Planets , which it hath chang'd , it gives a great presumption , that it hath not been done without some reason : but the question remains still undecided , to wit , Whether it be true , that those celestial Bodies have any kind of power or influence over the Hand , and whether any one of them have some particular place assign'd it therein ? The Authority of Aristotle may also be question'd , and all this diversity of Lines may proceed from other causes , and have other uses , different from those appropriated thereto by Chiromancy .

Moreover , how ancient soever that Science may be , it makes not much for its certainty , since there are ancient errours , whereby all the precedent Ages have been abused : And though many great Wits have thought it not unworthy their study , yet have there been , in all times , some , who have employ'd their endeavors about curiosities , as vain , as possibly this may be . In fine , all the testimonies and examples , which are commonly produc'd , in defence of it , can pretend to no more weight and validity , then those brought for Geomancy , Onomancy , and other Arts of Divination , all which are imaginary and superstitious , and yet neither want Patrons to protect them , nor fail of success in the judgments , which are made by them .

On the other side , neither do all these reasons absolutely condemn it , and make not any otherwise against it , then in that they render it doubtful , leaving the inquisitive person in an uncertainty , what he ought to believe , and continuing him in the desire of being satisfi'd therein . Now the only means to attain that satisfaction , is to examine the Principles of it , and to see whether there be any reasons , whereby they may be maintain'd . For if any of them be certain , and well grounded , there is not , in my judgment , any rational person , who joyning the precedent suspitions with the truth of these Principles , but will acknowledge , that if the Science , which hath been built thereupon , is not arriv'd to the highest degree of certainty , it may come to it in time , by the diligent and exact observations , which are yet to be added thereto : And that if it cannot promise as much as Astrology pretends it should discover by the Stars , which it hath plac'd in the Hand , it may at least judge of the good or bad disposition of the interiour parts , between which and it there is an undeniable sympathy , and , by that means , conduce very much to the conservation and continuance of Health , and the curing of diseases . For when it shall be confin'd within these limits , and quit all other pretences , it will still be a very considerable Science , and such as , for the excellency of its discoveries , and the advantage may be made thereof , might be worthy the curiosity of the severest Philosophers , and all those who make it their business to enquire into the wonderful things of Nature .

These are the considerations which I had , before I fell to examin the Principle before-mentioned , which is the main foundation , on which the disposal of the Planets , into several parts of the Hand , is built , and in a manner , the only source , from which , all the judgments which Chiromancy can promise , are deduced .

The method I have observ'd therein , is , according to the subsequent Articles , to shew , 1. That , of situations , some are more noble then others . 2. That the nobler situations are design'd for the more excellent parts , and that the excellency of the parts is deduc'd from the advantage they bring along with them . 3. What advantages may be deduced from the Hands . 4. That the Right Hand is more noble then the Left . 5. That motion begins on the Right side . 6. That the Hands have the greatest portion of the natural Heat . 7. That the Hands have a greater communication with the nobler parts . 8. That some secret Vertues are convey'd from the nobler parts into the Hands . 9. That Nature does not confound the Vertues , and consequently 10. That the Vertues of the nobler parts are not receiv'd into the same places of the H●nd . 11. That there is a Sympathy between the Liver and the Fore-finger . 12. That there is a Sympathy between the Heart and the Ring-finger . 13. That there is a like Sympathy between the Spleen and the Middle-finger . 14. That there is a Sympathy between all the interiour parts and the other parts of the Hand . 15. That the Face is an Epitome of all the exteriour parts . 16. That there is a mutual Sympathy between all the parts ; and , 17. That the distribution of the Veins made by Hippocrates , for the discovery of that Sympathy , was not understood either by Aristotle or Galen . 18. Whence proceeds the regularity which Nature observes in her evacuations . 19. That the Planets have a certain predodominancy over the several parts of the Hand . 20. That the Planets have also a predominacy over the interiour parts . 21. That the Moon hath such a predominancy over the Brain . 22. That the Sun hath the like predominancy over the Heart . 23. That the other Planets have the government of the other interiour parts . 24. That the principles establish'd regulate many doubtful things in Chiromancy .

Art. 1. That , of Situations , some are more noble then others .

THat we may therefore give a solid beginning to this Disquisition , it is to be observ'd , that there are three orders of SITUATION , wherein all the parts of Animals , the Heart only excepted , are placed ; to wit , Above and Beneath , Right and Left , Before and Behind . But these are not all equal as to their origine and dignity , and there is a diversity of perfection , not only among them , but also between the tearms and differences , whereof they consist . For Before and Behind are more noble then Right and Left , and these last , more noble then Above and Beneath ; But further , Before is more noble then Behind , Right , then Left ; and Above , then Beneath .

The reason of this diversity proceeds , in the first place , hence , that these three orders of Situation , are answerable to the three dimensions , observable in every natural body , to wit , Length , Bredth , and Depth , as these last are answerable to the three kinds of Quantity , which are admitted in every Mathematical body , to wit , Line , Superficies , and Solid . For the Line makes the Length , and the Length produces Above and Beneath : From the Superficies comes Bredth , and from this last Right and Left ; And the Solid body produces Depth , as Depth does Before and Behind .

Now as the Line is more simple , and , by nature , precedent to the Superficies , and this last to the Solid Body ; in like manner Length naturally precedes Bredth , and this last , Profundity . Accordingly the order of situation of Above and Beneath is more simple , and previous to that of Right and Left , as this last is , in respect of Before and Behind . So that Nature alwaies making her progress , from those things , which are in a lower , to such as are in a higher degree of perfection , it follows , not only that the Line and Length , are less perfect then Solidity and Profundity ; but also ▪ that the same diversity is found in the orders of situation , which are answerable to every one of them : And that consequently , that of Before and Behind is the most noble ; that of Right and Left , next ; and that of Above and Beneath least of all , as being the first , and simplest of all .

In effect , we see that all these things have been distributed to Bodies , according to the excellence they severally ought to have . For those which have life do in the first place grow in Length , and as they advance towards perfection , they acquire Bredth and Profundity . Plants have indeed the situation of Above and Beneath , but are destitute of Right and Left , Before and Behind : only living Creatures are endued with these last differences ; nay , there are some of these , which have them not all , that being a priviledge reserv'd for those , which have the parts better distinguish'd , and whose motions are more regular .

Yet is it to be affirm'd from what hath been said , that all these kinds of situation may not be found in purely-natural bodies , but they are uncertain and accidental ; as not having any principle , whereby they are limited and determined , and it is only by way of reference to things animate , that they are admitted to be in them . For what is the Above and the Before of a Pillar , may as well be the Beneath and the Behind of it , and he who is on the Right hand of it , may be placed on the Left , yet without any change of place . But the case is not the same in things living and animate , wherein all the differences of situation , which the parts have , are unchangeable , as being fix'd and determinated , by the vertues and operations of the soul . And thus far of the kinds of situation , compar'd among themselves .

But he who shall think fit to consider the tearms and differences , whereof each of them consists , will further find , that there is still some one of them more noble then another , in as much as one is the principle of another , and that the principle is more excellent then that which depends on it . For the Above is the principle of the Beneath , the Right of the Left , and the Before of the Behind .

And indeed the Beginning is a kind of Principle , and the beginning of the three principal operations of the Soul is wrought in these three differences of situation . For Nutrition begins by the Above , Motion by the Right , and Sentiment by the Before . And accordingly the Mouth , which is the first receptacle of the Aliment , from whence it is afterwards distributed all over the Body , makes the Above in all Animals , as the root makes it in all Plants . Whence it comes , that the Latin Tongue calls those roots which are deepest in the Earth , high . And it is commonly said , that Man is a Tree inverted , not upon this accompt , that his hair , which hath some resemblance to the roots , is above , and those below ; but because he hath his mouth directly opposite to that of trees : for it is not to be doubted , but that the Root is the mouth of Plants , since it is by that they receive their nourishment , and that it is thence convey'd to all the other parts . The Sentiment also begins by the Before ; for , the Sense of Touching only excepted , which it was requisite should be spread over all the parts of the Animal , all the other Senses are placed before , in regard it must have been the imployment of the Senses , to conduct and regulate Motion , which is alwaies made forward , and begins on the Right side , as we shall shew hereafter . Whence it follows , that the Above , the Right , and the Before are the Principles of the others , and that they are consequently more noble then they .

Art 2. That the nobler Situations are design'd for the more excellent parts ; and that the excellency of the Parts is deduc'd , from the advantage they bring along with them .

NOw Nature alwaies keeps to this Maxime , that she disposes the most excellent things , into those places , which are most noble , as it may be observ'd in the order , wherein she hath put all the principal parts of the Universe ; And consequently , it is requisite , that , in Man , who is the Epitome , and abbreviation , of the World the parts should be ranked conformably to their dignity ; And that it may be affirmed , not onl● that the most excellent are in the noblest situation but also , that those , which are in the noblest situation , are therefore the most excellent . For , it follows thence , that the Hands , being plac'd in the upper part are more excellent then the Feet , which are in the lower ; and the Hand which is on the right side is more excellent , then that on the left . But whereas the excellency of the parts is deduc'd from the advantages they bring to the Animal , we are to examine , in order to the prosecution of our design , what use the Hands may serve for , wherein they are more serviceable then the Feet , and what advantage the Right hath over the Left .

Art. 3. What advantages may be deduced from the Hands .

IN the first place , it is certain , that all Animals , which consist of Blood , and , for that reason , have the denomination of perfect creatures , have been furnish'd with four organs , to facilitate their motion , from one place to another ; which organs are answerable to the four first differences of situation before-mentioned , to wit , Above , Beneath , Right and Left . For there have not been any instruments , which might be conceiv'd answerable to the two last , to wit , Before and Behind , there being not any perfect Animal , which naturally moves backward , and the other organs being sufficient to carry on the motion , which is made forwards , as experience hath made apparent . This truth is evident , in all kinds of perfect creatures , since that most of the terrestrial have four feet ; volatiles have two feet and two wings ; the Fishes have four finns , and Serpents make four different folds or twinings . And all these parts are so absolutely necessary , in order to the progressive motion , which is natural to them , that if they wanted any one of them , it could not be performed without some trouble . For the Volatiles are not able to fly when their legs are broken ; nor can the Fish swim when they have lost any of their finns ; nor ●an the Serpents crawl , it those parts of their bodies be cut off , which make the last twinings of their motion .

From what hath been said , it may be concluded , that the Hands , being of the same rank with instruments , which are design'd for progressive motion , do serve to promote that of Man , and that if he were depriv'd thereof , he would not perform that motion with so much ease . For we find , that a man cannot run without much trouble , when his hands are bound ; as also that he shuts his fist when he goes to jump , and , in his ordinary gate , the arm still falls back , when the legg on the same side is put forward . To this may be added , that , in infancy , they do the office of feet ; that when one is fallen , he cannot well get up without them ; and that if one be to climb up , or come down some steepy places , they are no less serviceable then the legs . All which are evident signs , that these parts contribute much to the progressive motion of Man .

But whereas Nature discovers a great frugality in all she does , and makes all the advantages she can of them , she does not content her self with this first imployment she hath impos'd upon the hands ; but she hath design'd them for so many other uses , as it is impossible to give a particular account of them all . So that thence came the necessity of making a comparison between them and the Understanding , and affirming , that , as this latter is the form of forms , as having them all in its power ; in like manner , the Hand is the Instrument of Instruments , as comprehending alone the vertue of all the rest . For it is by the Hands that a Man receives and retains those things which are necessary and delightful to him : By them it is , That he defends himself , and overcomes those things , that are hurtful and prejudicial to him . In a word , they are the principal Agents , in the compassing of all Arts , and the general Utensils , employ'd by the Mind , to bring to light the noblest , and most advantageous ●nventions . And no doubt , Man derives so great an advantage from them , over all other Animals , that if it cannot be affirm'd , as it was by that antient Philosopher ; That he is wise , because he hath Hands , this at least may be inferr'd , that he seems Wise , because he hath Hands .

This premis'd , it is not to be admir'd the Hands should be disposed into the upper part of Man , as the more honourable place , and that Nature should design their situation as neer as she could to the Seat of Reason and the Senses , between them and which , there is so great a correspondence and connexion .

Art. 4. That the Right Hand is more noble than the Left .

BUt though Nature hath plac'd the Hands in the same rank , as to situation , yet are they not equal in point of esteem with her , in as much as she treats the RIGHT hard as the elder , and the first in dignity . For , if those things , which are most active , are consequently most excellent , and most considerable , it follows , that the Right Hand , being stronger , and more nimble then the Lest , should also be more excellent then it . Now , that it hath more strength and agility , is the consequence of its having more heat , which is the source of those qualities . And its having more heat , is again the consequence , not only of its being sited on the same side as the right ventricle of the Heart , where the bloud is more hot and suming ; not onely of its being neer the Liver , which is the spring of bloud ; not onely because the Veins of all the parts on the right side are larger , as Hippocrates affirms ; but also , by reason of its being plac'd on the Right side , where motion hath its first beginning .

For , as the Spirits are the principal organs of all the actions of the body , and are by Nature most abundantly sent , to those places , where they ought to be strongest and have most employment ; so is it not to be doubted ( since it is requisite , Motion should begin on the Right side , and that all the preparations necessary thereto , and the principal effort it requires , should be made in that part ) but that a greater quantity of Spirits make their recourse thither , chafe , and fortifie it , by the heat they carry along with them , and by the secret influences of the vital principles , which they communicate thereto . Thence it comes , that even those parts , which do not contribute any thing to Motion , and are on that side , have a resentment of that force and vigour which was design'd for that sole action onely . For the right Eye is stronger and surer then the left ; and the certitude of the sight , which is made by both together , absolutely depends on the former . All the organs subservient to generation , which are on that side , are apt to frame Males , and those which are on the left , Females . And , generally speaking , diseases commonly assault the parts on the left side , as such as , having least heat , are consequently the weakest .

Art. 5. That Motion begins on the Right side .

NOw , that Motion naturally begins on the Right side , is a truth which cannot admit of any dispute , if we but take into our consideration , what passes in all Animals . For those which have four feet do always begin to go by setting the right fore-foot foremost ; and others , which have but two , ever raise up the right foot first . Burthens are better carried on the left shoulder then on the right , in regard it is requisite the principle of Motion should be fre● and dis-engag'd : And Painters never forget , in their Pictures , when drawn to the full length , to dispose them into such a posture , as that the left Legg stands foremost , as it is commonly seen in those that are standing , whereby the right is put into an aptitude to move , when they would go from the place where they are . Nay , there are some creatures , which , having not been able , by reason of their Figure , to receive the two differences of Right and Left , as the Purple-fish , and all the others which have their shells after the form of a Snail , have not nevertheless been depriv'd of that of Right ; in regard that , it being necessary they should move , it was accordingly necessary , that they should have the principle of motion .

All these truths therefore being thus establish'd , to wit , that there are some places and parts in the body , more or less noble ; That the more noble are design'd for the reception of the more excellent parts ; That the excellency of the parts is deriv'd from the advantage they bring along with them ; And consequently , that the Hands , which , for the many several services they do , are plac'd in the upper part , as being the noblest Place , ought to have the precedence , in point of excellency , of the Feet .

In the next place , it will be our business to shew , that the Hands receive a more considerable assistance and relief , from the principles of Life , and that all the nobler parts do communicate a greater vertue to them , then to any other whatsoever .

Art. 6. That the Hands have the greatest portion of natural heat .

TO make good this assertion , we are , in the first place , to observe , that Nature hath a greater care and tenderness for those parts , which are the more excellent ; That , ordinarily , she frames them first ; and that she uses more Art in the making of them , and more providence in the conservation of them , then she does in others . This is apparent , in the order she observes in their first conformation : for , next the Heart and Brain , whereof She first makes a draught ; the Eyes , which , without dispute , are the most delicate and noblest organs , appear before all the other parts , nay , indeed before there is any designation of the Liver , the Spleen , and the Reins . The Mouth , in all Animals , is also one of the first parts that are framed next to the Eyes : Then may be seen the organs of progressive motion , and , after them , may be observ'd the Liver , the Spleen , and the other internal parts ; as the last and most exact observations of Anatomy have discover'd . Moreover , we find ▪ that the upper parts are soonest finish'd , and that , in Children , they are bigger and stronger then the lower ; whence it comes , that they have all the same proportion , as is in the stature of Dwarfs ; and that it is with some difficulty they are brought to go , in regard their Leggs are too short , and too weak .

Now , it is certain , that all the care , which Nature takes , whether in the framing of them first , or in promoting their perfection , depends on the natural heat , whereof she communicates a greater abundance to them . For that is the general instrument of all her actions , and the real subjunct , wherein all her faculties reside . So that , if there be any parts which are framed before others , it proceeds hence , that they must first have had their portions of that heat , which is always most pure , and efficacious in its source ; And if they are brought to perfection before the others , it must be attributed to this , that it is done by a particular application of that quality , acting there more powerfully then in any other part , and being , for that reason , continually supply'd by the influence of the Spirits , which augment and fortifie it . Whence it must follow , that the Hands , which are framed before so many other parts , and are sooner advanced to perfection and accomplishment , then the Feet , have accordingly had a more advantageous distribution of the natural heat , and a larger proportion of the Spirits , then the other .

Art. 7. That there is a greater communication between the Hands and the nobler parts .

BUt if we would consider these parts , when they are arriv'd to a more perfect state , and in a time , when they are able to execute the principal functions , whereto they are design'd , we shall certainly find , that the Heart , the Liver , and the Brain , do communicate to them a greater portion of Vertue , then they do to any of the other parts . For , not to mention the actions of the natural and sensitive life , which are common to them , with the parts afore-mentioned , progressive Motion is particularly reserv'd for them . So that , to perform that action , wherein there is more difficulty , and more strength requir'd , it is but just there should come to them a greater relief , and a stronger influence , from those principal members , then may be necessary for the other actions of life . It is accordingly requisite , that they should have more bloud , more heat , and more spirits ; more bloud , to render their consistence the more firm ; more vital heat , that they may be inspir'd with greater force , and a greater abundance of the animal Spirits , to convey into them not onely sentiment , but also the motive faculty . For , without these conditions , those organs are of no advantage , and no motion can be made . In a word , since instruments are not instruments , but correspondently to the vertue they derive from the cause , whereby they are employ'd , it is necessary that those parts , which are the instruments of Motion , s●●●●d accordingly receive , from the principles of Motion , that vertue , whereby they are put in action . And thence it also follows , that they should have that vertue in a higher degree then others ; they should have more Spirits , whereby it might be convey'd into them ; and consequently , there is a greater correspondence between them , and the nobler parts ; which are the sources of those spirits , and that vertue .

This reason indeed is common to the Hands and Feet , that is , comparatively to the other parts ; but if we consider the great advantage , with the situation of the upper part hath over that of the lower , as also the excellency of the parts , which are placed in the former , and the particular care which Nature takes , of them , as we have shewn already ; It will be apparent , that , in the said distribution of Spirits and Vertues , the Hands have had the best share , and consequently , that there is a greater correspondence between them and the nobler parts , then there is between these last and the Feet , or any other member whatsoever .

Art. 8. That some secret Vertues are convey'd from the nobler parts into the Hands .

BUt besides this communication and correspondence , which there is betweeen the Hands and the nobler parts , by means of the Veins , Arteries , and Nerves , there are yet others more secret , such as have more obscure ways and passages , and yet much more clearly discover the truth we search after . For , if it be certain , that the Lines of the Hand denote the length and shortness of Life , according as they are long or short of themselves , as Aristotle and Experience have taught us ; it is necessary , not onely that there should be a greater rapport , and a stronger connexion between it and the principles of life , then there is between them and all the other parts , where those marks are not to be found : But it is further necessary , that the nobler parts , which are the sources , wherein those principles are comprehended , should communicate to it some secret influence which must have no reference to the ordinary and manifest vertues it receives from them ; in as much as neither the bloud , nor the spirits , nor the heat , nor the motion , which they distribute and disperse into it , do not contribute ought to the making of the Lines therein longer or shorter , or denoting the length or shortness of Man's life .

Art. 9. That Nature does not confound the Vertues .

THis secret Sympathy , which is between the Hand and the nobler parts , being presupposed , at least , till such time as we shall have prov'd it more at large , by more full and particular observations , we shall lay it down , as a most certain principle , that Nature does not confound the vertues , especially the formal and specifick , so there be ever so little opposition between them , and that she always distinguishes them , as much as lies in her power . For , not to bring on the Stage the Oaximes of Astrologie , which hath divided the Heavens into so many Planets and Starrs , into so many Signs and Houses , differing one from another in point of vertue ; there is not any order of things in the Universe wherein this truth is not observable . For example , in perfect Animals , the qualities necessary to generation have been divided between the two Sexes ; in each of those , the faculties conducing to the government of life , have every one of them its particular Seat ; And all the Senses have their proper organs and distinct functions . Nay , let us examine Plants , Minerals , and Stones , and we shall find the same distinction ▪ and , not to descend to the particulars which might be instanced , we need only direct our observation to the Load-stone , where it is so obvious to the Sense , that , without blindness , or stupidity , it cannot be doubted of . For , in an Homogenial body , the composition whereof is equal every where , and wherein it seems that all the parts should have one and the same power ; yet is it observ'd , that , of those parts , there are some , whereto the Magnetick qualities have been particularly distributed , and that there are two Poles , wherein they have been distinctly placed . And if what some persons of late pretend that they have made it their discovery , be true , to wit , that there is a fixt Meridian in the said Stone , it is requisite , that all the others should also be fixt , and consequently , they have each of them a different inclination . So true is it , that Nature loves to distinguish the Vertues , and so averse is she to the intermixture and confusion of them . And indeed , if she did not exactly proceed , according to this order , things would be done many times contrary to her design , one quality would destroy another , and the effects would not be answerable to their causes , nor to the end , whereto they are design'd .

Art. 10. That the Vertues of the nobler parts are not receiv'd into the same places of the Hand .

IF the case stand thus , and it be granted , that there are some particular Vertues communicated from the nobler parts to the Hand , it is requisite that they should not be confounded together , nor receiv'd into the same part of it ; And consequently , it is necessary , that there should be one place assign'd for that of the Liver , another for that of the Heart , and so of all the rest .

But the main difficulty is , to find out , which those particular places and parts are , whereinto those influences are receiv'd . For though Chiromancy assures us , that there is a sympathy between the Fore-finger and the Liver , between the Middle-finger and the Spleen , between the Ring-finger and the Heart , &c. yet does it not produce any convincing proof of this truth ; and as for the Experiences it advances , for the confirmation thereof , they still leave those unsatisfy'd , who allow nothing to be granted , but what is back'd with sound reasons , and are look'd upon by them as so many reveries and extravagances of man's curiosity . But certainly , he who could make good this Sympathy , by other observations , then those which may be deduc'd from Chiromancy , and such as should be built upon Medicine , or some other part of natural Philosophy , might justly make it his boast , that he had discover'd the mysterie of this Science , and that he had found out the onely ground , upon which the truth of all Celestial configurations is supported For my part , I do not pretend that I can produce all those , which might be necessary , to make an absolute proof thereof ; yet dare I affirm , that I have some , which may , as it were , lay the foundations of such an eviction , and are such , as , having demonstrated some part of it , will leave an invincible presumption for the rest , and a hope , that it may be accomplish'd , after there hath been a carefull observation made of what happens to this admirable organ .

Art. 11. That there is a Sympathy between the Liver and the Fore-finger .

THe first Observation then , which we have to propose , is , to shew the communication and sympathy which is between the Liver , and the Finger , commonly called by the Latines , Index . It is deduc'd from Medicine , which teaches us , that the Leprozie hath its source and principal seat in the Liver , and that one of the first Signs it gives , whereby it may be discover'd , appears in that finger . For when all the Muscles of the Hand , and indeed , of all the Body , are full and succulent , those which are subservient to the motion of that finger wither and dry up , especially that which is in the Thenar , that is , in the space between the said Finger and the Thumb , where all that is fleshy is consum'd , and there remains onely the skin and the fibres , which lye flat to the bone . Now this could not happen thus , if there were not some analogie , and secret correspondence , between the Liver and that part , since it is one of the first that is sensible of the alteration which is wrought in its substance : it being a thing may be confidently affirm'd , that there is not any disease , which so much corrupts the nature of the Liver , and destroys , not only its vertue , but also its substance , as this does ; which , upon that accompt , is called the Universal Cancer of the Liver , and the whole mass of bloud . Galen , no doubt , was ignorant of this sympathy , as being a thing which pure Ratiocination could never have discover'd , when , to be inform'd thereof , it was requisite it should be reveal'd to him in a dream . For he relates , that , being troubled with a violent pain , which put him into a fright of being troubled with an Imposthume in the Liver , he had an advice in his sleep , to open the Artery which runs along that finger , and that the said remedy immediately appeas'd the pain , whereto he had been subject a long time before . Which is a manifest sign , that there is a particular communication between those two parts , and a certain secret friendship and combination , whereby they are united together .

Art. 12. That there is a Sympathy between the Heart and the Ring-finger .

THe second Observation shall be , to shew , that there is sympathy between the Heart and the fourth finger , which , in regard Rings are worn on it , is commonly called the Ring-finger . For it is a thing cannot be reflected on without something of wonder , that , when the Gout falls into the Hands , that finger is the last which it fastens upon : And Levinus relates , that , in all those whom he met with troubled with that Disease , the fourth finger of the left Hand , that is , the Ring-finger , was ever free from it , while all the others were extremly subject to pains and inflammations .

Now , whereas the parts make a stronger or weaker resistance against Diseases , according to the greater or lesser force they have , and that their force depends on the greater or lesser degree of natural heat which is in them , it must needs be inferr'd , that that finger must have more of it then any of the others , since it makes a greater resistance against the evil , then they do . And whereas the distribution of the natural heat proceeds either from the first Conformation of the parts , or from the influence communicated to them by the principle of heat ; and that there is no probability , the said finger , having the same structure and composition with the rest , should have a greater portion then they of that fixt and original heat , whereof there is a distribution made at the birth ; it must needs follow , that the divident it hath thereof should proceed from the influence , which the principle of heat sends it in greater abundance then to any of the rest ; and consequently , that there is a greater communication , a greater dependence and connexion , between it and the Heart which , without all dispute , is the principle of that heat , then there can be between the Heart and all the other fingers put together .

Nor was Antiquity wholly ignorant of this sympathy , in as much as History informs us , that the Antient Physicians were of Opinion , that this finger had a certain cordial vertue , as making use of it exclusively to all the rest , in the mixture of those medicaments , whereof they made their Antidotes . And thence it came that they gave it the denomination of the medical finger , which it still keeps in the Latine Tongue , that this is one of the reasons why Rings have been ever since worn on it ; and that many apply thereto remedies for the weaknesses of the Heart , as Levinus affirms , that he had often made experience , as also for the curing of intermittent Fevers , as some do still , with good success

Nor is it of late onely , that some have made it their business , to find out the cause of this intelligence and relation between these two parts . For some , as Appion , in Anlus Gellius , have affirmed , that there was a nerve which , proceeding from the Heart , ended at the said finger ; others , that that connexion was wrought by an Artery , and that it is manifestly perceiv'd to beat in Women during the time of their Travel , as also in those , who are wearied with over-working , and in all the Diseases , which assault the Heart . But , though this last Opinion be the more probable , yet doth it not absolutely take away the difficulty , in as much as the other fingers have each of them an Artery at well as this , which Artery proceeds from the same branch , and the same source as that of the other does . Whereto it may be added , that it is not necessary there should be manifest conduits for the conveyance of these vertues , Nature her self , as Hippocrates affirms , making secret paths and ways , for the passage , not onely of her own faculties , but also for that of the humours themselves , which she would rid her self of .

Art. 13. That there is a like Sympathy between the Spleen and the Middle-finger .

I might add for a third observation , to discover the Sympathy there is between the Spleen and the Long or Middle-finger , the miraculous effects , which the opening of the Salvatella produces in diseases of the Spleen . For that Vein passing commonly between the Middle-finger , and the Ring-finger , as Hippocrates affirms , or between the latter and the Little-finger , but sending some branch to the Middle-finger ; it may , with much probability , be imagin'd , that the vertue of the Spleen is convey'd by the said Vein to that Finger , and that the Ring-finger being wholly taken up with the influence of the Heart , cannot entertain that of the Spleen , if it be true , that the vertues are not confounded , as we have shewn elsewhere . And indeed , what ever some late Practicers of Physick may say , experience , back'd by the authority of the first Masters of that Science , is of more force then all the reasons can be alledged by them .

For , besides that it is a thing of dangerous consequence , for any one to think to make all the rules of Medicine subject to ratiocination , which is many times weak and deceitful , and to discard the sentiments of the Ancient Professors of that Art , who were more exact observers of things , then those who have come after them ; this , I say , not urg'd , I can truly and safely affirm , that , having caus'd this vein to be opened in Quartan Agues , above sixty times , it never fail'd , after the preparations necessary thereto , either quite to take away the Fever , or abate much of the violence of it , and made the fits more easily supportable . Let them not therefore argue any thing from the distribution , nor yet from the largness of the Vessels : For as one and the same boal of a tree hath several branches , which have not the same vertue , and that , of these , some bear flowers , or fruits , others nothing at all ; In like manner , though all the veins of the Arm and Hand proceed from the same trunk , yet have they not the same employments , and they are only so many channels , through which the several faculties may flow . So that the faculty which proceeds from the Spleen , may pass wholy in the Salvatella , without dispersing it self into the other veins ; which may be imagin'd done , after the same manner , as it is , that the parts disburthen themselves only on those , which are particularly attributed and affected to them , though they have a connexion with some others , by their vessels and situation ; And hence it is that the several transportations of the humours , and the changes which diseases make from one place to another , do proceed , as we shall shew more at large hereafter .

As to the largeness of the Veins , which makes the evacuations of them more advantageous then are those of such as are less , it is a thing out of all dispute , when the question is of diminishing somewhat of the universal fulness of the body : But for what concerns the discharging of some part , it is observ'd , that , many times , the lesser veins , provided they be neer it , and that there be some secret communication between them , do it more safely and more effectually then the greater . In fine , since it is an opinion , without prescription of time , that the opening of the vein hath prov'd successful in diseases of the Spleen , as may be seen in the writings of Hippocrates , Galen , and all the Arabians , it is not likely it should be approv'd by such eminent persons , and that it should continue in repute for so many ages , through which it hath descended to us , had it not been supported and confirm'd by experience , in as much as there is not any Reason , which might have given ground to that persuasion . And if it be by this way , that this remedy came to be known , there is no necessity we should reduce it to the examination of reasons , no more then we do the purgative faculties , and all the other specifick vertues , whereof Medicine is full .

To return therefore to the proof , which this discourse interrupted ; we said , that some advantage might be made of this observation , to confirm the sympathy there is between the Spleen and the middle finger . But if particular instances might serve for proofs to general Maxims , I dare affirm , that I have one , which wonderfully makes good this sympathy . For I know a person , who , being subject to the diseases of the Spleen , is never troubled therewith , but the middle finger of the left Hand becomes cold , benumm'd , and of a wan colour , as if it were depriv'd of life .

To this we may add the Story related by Hippocrates , in the fourth Book of Popular diseases , of the Woman , whose Hypochondriae were so extended , and the respiration so obstructed , to whom there happen'd the eleventh day a fluxion and inflammation in that very finger , which gave her some ease for a certain time , though afterwards , the violence of the Fever , and the Imposthume , which bred in her entrails , occasion'd her death . For it may be conjectur'd thence , that some part of the humour , which was in the Spleen , was disburthen'd into that finger , as being a part , between it and which there was a communication and correspondence , and that the said disburthening procur'd it some ease ; but with this further observation , that , it being not possible , that the whole cause of the indisposition should be contain'd in so narrow a place , the remainder occasion'd the imposthume , whereof she died . However , to deal ingenuously , we must confess , that these are only conjectures , not fit to enter into competition with the precedent observations , which seem to have demonstrated the truth we are enquiring after .

Art. 14. That there is a Sympathy between all the interiour parts , and the other parts of the Hand .

WHat hath been said in the precedent Articles is so evictive , that it were to be wish'd , we had as good proofs , to make a distinct discovery of the rest of the Sympathies , which are between the other interiour parts , and some other places in the Hand . But , to excuse the negligence of not looking after them , it may with much probability be affirmed , that , since those of the Heart and Liver are certain and unquestionable , it must necessarily follow , that the others should be so too , though they are not apparent to us ; And that not only the Brain , and the other parts , which have publick and principal functions , as well as the Heart and Liver ; but also that the Spleen , the Stomach , the Lungs , the Kidneys , and possibly some other parts , should have each of them , in the Hand , their proper and affected place , between which and them there is a certain correspondence and complyance .

Art. 15. That the Face is the Epitome of all the exteriour parts .

IT may therefore be brought in as a proof of that secret intelligence , which is between some parts and others , and for the honour of that we now treat of , that the Hand and Face are as it were an abstract of all the parts of the Body . For the latter is an Epitome of all the exteriour members , there being not any part of it , but hath its particular and manifest resemblance to some one of them ; as the former , in like manner is , of all the interiour parts , as having not any place , between ▪ which and some one of them there is not a secret connexion and sympathy . And no doubt , this is one of the principal reasons , that these two parts have had so peculiar a constitution of the skin , which , though all elsewhere , it be separated from the Muscles , is , in these , so joyn'd , that it is impossible to separate the one from the other : it being Nature's pleasure , who hath design'd these parts for Mirrours , wherein all the others were to be represented , that the flesh should be joyn'd to the skin , that the impression it receives from the Nerves , Veins , and Arteries , which are spread through it , should be more easily communicated , and be more suddenly apparent without . Which thing may also be observ'd in the soles of the Feet , which , in some sort , participate of the same advantages with the Hands , and upon the said advantages there is another Science establish'd , called Podomancy , which promises the same things as Chiromancy , but not with so good success , for the reasons we shall give elsewhere .

Art. 16. That there is a mutual Sympathy between all the parts .

NOr is it only between the exteriour and manifest parts , that this association and mutual correspondence is found , there is yet another more general sympathy , which was known by Hippocrates , and such , as he made it his ground of that ingenious division of the Veins , which he hath made in his book Of the Bones . For that transcendent Wit , having consider'd the several transportations of the humours , and the changes of diseases , so often made from some certain parts to others , hath design'd the Veins whereby they might be made , and which accordingly were to be opened , in order to the preventing thereof . And , that such an order might be observ'd in that procedure as should take away the confusion thereof , he hath laid down several heads , or as it were articles , at which he would begin the distribution of those Vessels ; for he hath plac'd the first in the Heart ; the second , in the Reins ; the third , in the Liver ; the fourth , in the Eyes ; and the Fift in the Head ; from whence he draws four pair of Veins , which are afterwards spread into divers places .

Art. 17. That the distribution of the Veins made by Hippocrates , for the discovery of the said Sympathy , was not understood either by Aristotle , or Galen .

FRom what is abovesaid , it is not to be inferr'd , that Hippocrates was of opinion , that those were the first Sources , from which the Veins derive their origine , as Aristotle , Galen , and in a manner all their followers have impos'd upon him , since he could not be ignorant , that all of them have their root in the Liver , whence they are distributed into all the parts of the Body , in order to the conveyance of their nourishment into them ; as he afterwards makes it appear in the distribution he hath made of the Liver-vein , and whereof he hath given a further account in the second Book of Popular diseases : But it was only to denote the correspondence there is between those five parts and the rest , & the diseases and symptomes which they mutually communicate .

Accordingly , when he saies , that the left Eye receives a Vein from the Right , and the latter another from the Left , it is not to be taken literally , as if those Veins did really derive their origine from those places ; but it is to shew , that the indispositions of one eye are communicated to the other , as if they had veins , whereby they might be directly convey'd . True indeed it is , that this communication is wrought by the interposition of the veins , and that these veins do also proceed from some common branch ; but that is at such a distance from the Eyes , that it cannot be precisely affirm'd , there is any intercourse of veins between them , upon any other account then that of the sympathy there is between them . And this is so certain , that , many times , Hippocrates considers not the continuity of the veins , in the distribution he makes thereof , since he shews , that the Head and Lungs hold a correspondence with the Spleen , though the veins of the Spleen are not united , nor continuous with those of the aforesaid parts ; in as much as it is sufficient , in order to the correspondence , whereof he speaks , that there should be some kind of communication between those veins , by some means or other , as we shall shew hereafter .

But to make a more particular discovery of the secret and advantage of this admirable distribution , it is requisite we should examin some articles of it . For when he tells us , that , from these four pair of veins , which issue from the Head , there is one which hath two branches , which falling from the Temples descend into the Lungs , whereof one passes from the right side to the left , and spreads into the Spleen and left Kidney ; and the other passes from the left side , and goes into the Liver and right Kidney ; and afterwards both those branches end at the Hemorrhoidal veins : Does he not thereby teach us not only why the opening of the Hemorrhoidal veins is good for those , who are troubled with pains in the Reins , Plurifies , and Inflammations of the Lungs ; but also why the suppression of them causes the Dropsie and the Phthisick ? For , though there be other places , where it should seem , that the reflux of the blood , which they contain , might be made ; yet the correspondence there is between them , and the Liver and Lungs , is the only reason why it is not made elsewhere .

And questionless , those branches , which , descending from them , pass from the right side to the left , and from the left to the right , acquaint us with the cause , which hath been sought after to so little purpose ; to wit , why the imposthumes and swellings , which happen from the upper part to the lower , are not alwayes on the same side , where the source of the disease is observ'd , but sometimes on the right , sometimes on the left ; whereas those which happen from the lower part to the upper , are alwayes consonant to the regularity of the part , where the seat of the indisposition is : For , without this distribution of the Veins , it is impossible to give a reason for all these accidents .

Nay further , without the said distribution , it would not be known why there is so great a correspondence between the Breast and the Genitals , that the Cough ceases , when those are swell'd ; that the swelling is asswag'd , when the Cough follows ; nay , that the swellings of the Veins which happens to them , correct the defects , that make the voice small or hoarse .

In a word , this is the only secret , to discover the wayes , which Nature observes in her transportation of the humours , from one part to another , and for the discerning of the veins , which are to be opened in every particular indisposition . For , though they have all the same root ; though divers of them have common branches , which should equally distribute unto them the blood and humours , which they contain ; yet the correspondence and friendship there is between the parts , prevails with Nature , to force them rather by one vein then another , and she , making choice of that which is most convenient for her purpose , meddles not with the others , which are near it , and proceed from the self-same origine .

And this is evidently remarkable in the sympathy , whereof we have heretofore given such pressing examples . For , in all probability , it is by the Veins and Arteries , that the secret vertue , which is communicated from the Heart and Liver to certain fingers , is convey'd into them ; and yet all those ; which are in the Hand , are not employ'd in that conveyance , and though they proceed from the same branch , yet is there not any more then one , whereby the vertue of the Heart , and another , whereby that of the Liver , is convey'd . Otherwise , there would be no determinate place for the reception of their influence , and all the fingers of the Hand , which have veins and arteries , would receive it equally ; the contrary whereof we find by experience .

Accordingly , to say the truth , all these vessels are only channels and conduit-pipes , which cannot , no more then those of springs or fountains , give any motion to the humours : But they are the Spirits only , which convey and force them , to those places , where they are ordered to go . And as the correspondence , there is between the members , is carry'd on and improv'd by means of these Spirits ; so is it not to be doubted , but that the blood , wherewith they are intermix'd , marches along with them , from one part to another , and , consequently , occasions that miraculous harmony of the veins , observ'd by Hippocrates .

For no doubt that Harmony was the ground , upon which he and the ancient Masters of Medicine have , in the same member , observ'd veins that held a certain correspondence with several parts , as , in the Arm , the Head-vein , the Liver-vein , and the Spleen-vein , which they alwayes punctually opened , in the particular indispositions of those parts , slighting , or at least not minding , the weak reasons , which the inspection of Bodies , and the affectation of novelty have since brought into vogue .

Art. 18. Whence proceeds the regularity which Nature observes in her evacuations .

ANd certainly , if a recourse be not had to this direction of the Spirits , it would be impossible to give an account of the regularity , which Nature observes in her motions , when they are absolutely at her disposal , and which Medicine imitates in the evacuations prescrib'd by it . For when , in inflammations of the Liver , the right Ear becomes red ; when ulcers rise in the right Hand and right Foot ; when blood issues out at the nostrill of the same side ; or when there happen imposthumes and swellings in the right Ear ; And , on the contrary , when all the same accidents are observable on the left side , in inflammations of the Spleen ; When , I say , Medicine prescribes Phlebotomy on the same side that the disease is ; and teaches us withall , that all the evacuations made on the opposite side , are dangerous , in case they are made of themselves , or naturally , or to no purpose , if done by Art . What other reason can be assign'd for this regularity , at least such as may be satisfactory to the mind , then that alledged by us ? For what is said of the streight Fibres which enter into the composition of the vessels , whereby some are of opinion , that the humours are attracted , is , to give it no worse tearm , impertinent : since they are incapable of making any such attraction , as we have shewn elsewhere ; since they are found equally on all sides of the vessel , and consequently cannot determine , or direct the motion of the humours to one rather then another : since there are not alwayes Fibres to promote that regularity , in as much as from the Spleen to the left Nostril , there cannot be any at all , the veins of the Nose proceeding from the hollow Vein , between which and the Spleen there is no connexion ; And , in fine , since the humours which are without the vessels , nay the very vapours , and the most simple qualities are communicated from one part to another , after the same manner , so as that the Fibres act not at all upon those occurrences , they , in case there were any , not contributing any thing to the transportation of the vapours and qualities .

Moreover , if any shall affirm , that this may be done by those secret conduits that are in some parts of the flesh , and ascend from the lower parts to the upper , yet so , as that those which are of one side have no communication with those of the other , we answer , that it is a pure imagination without any likelihood of truth , in as much as , most commonly , these evacuations are wrought by the veins ; and that it is requisite , the humours , which flow through those secret conduit-pipes , should enter into the veins , where it must be asserted there are not any passages ; nay further , that there should be some conduits cross the body , since the humours sometimes pass from the Right side to the Left , sometimes from Before to Behind , and most commonly from the Centre to the Circumference . But , all consider'd , reflecting on either of these opinions , we cannot find , why there should be so much danger , when the regularity is not observ'd in the evacuations of the humours .

But it being supposed , that the said evacuations are wrought by the direction of the Spirits , it is easily concluded to be necessary , that Nature must needs be extremely oppress'd , when she follows not the order which had been prescrib'd her , and when she gets out of her ordinary road , to shun the enemy that presses upon her . For it is to be attributed to this very reason , that the motions she makes in sharp Fevers upon even days are always dangerous ; in as much as it is an argument of the violence she suffers , and the disorder into which the violence of the Disease forces her , when it makes her forget the odd days on which she ought to engage against the choler , which is the cause of those Diseases .

But however the case stands , we may confidently affirm , that the regularity we speak of , without all doubt , proceeds from the Spirits , which conduct the humours all over one half of the body , and dispose them not at all into the other , unless there be some great obstruction For , Nature hath so great a tenderness for the conservation of things living and animate , that she hath , in a manner , divided them all into two parts , out of this design , that if it happened one suffered any alteration , the other might secure it self from it , and so , in it self , preserve the nature of the whole . Now , this division is real and manifest in some subjects , as in the seeds and kernels of some Plants , all which consist of two portions , which may be separated one from the other ; as also in all those members of the Animal that are double . In others it is obscure , and not observable in an actual separation of the parts , but onely in those operations which shew , that they have each of them their distinct jurisdiction and different concernments ; such as is that whereof we speak , which distinguishes the whole body into two halfs , whereof one is on the right , the other , on the left . Of the same kind is also that which may be observed in the members that are single , as the Brain , Tongue , Nose , &c. where we many times see one half , which is assaulted by some Disease , the other free from it , though there be not any separation between them .

If then it be true , that Nature , to preserve one half of the body , charges the other with all the disorder that happens thereto , and permits not the humours , wherewith it is troubled , to exceed her limits , and , by that means , to fasten on the other , it is not to be doubted , but that the Spirits , which are her first and principal organs , do serve her in that enterprize , and that the transportation of the humours , from one place to another , is their charge , but onely so farr as she hath given them order to do . And if , to compass this transportation , there be any necessity of making use of the Veins that are on the o●her s●de , yet does not that make them forget Nature's d●s●gn , and the commands they had received from her ; and so they onely pass along , if I may so express it , the borders of their neighbours , to get to the place whereto they are directed . Thus , for example , when , to disburthen the Spleen of the humours whereby it is incommodated , there happens a bleeding of the Nose by the left Nostril , it is absolutely necessary , that they should go out of the Spleen-veins into the Hollow-vein , which is on the right side . But the Spirits can conduct them in such manner , as , at last , to make them return all along the same line , and within that half of the body , wherein the Spleen is . But this is to enter too farr into the secrets of Medicine ; it shall therefore suffice , at the present , to affirm , that the communication there is between the Veins , according to the distribution made thereof by Hippocrates , proceeds from the Spirits , which convey the humors from one to another , consonantly to the relation and correspondence which there is between the parts , or according to the regularity they observe among themselves .

Art. 19. That the Starrs , or Planets , have a certain predominancy over the several parts of the Hand .

TO return to the Sympathy there is between the interiour members , and the several parts of the Hand , I am of opinion , that the reasons alledg'd by us for the maintaining thereof , if they do not absolutely convince the most obstinate , will , at least , leave in their mind some doubt of the truth thereof . And I make no question , but that Chiromancy ought to be satisfy'd therewith , since that having been hitherto unknown to it , they make good ▪ the chiefest of its foundations ; as also that it will be easie for the said Science , to establish thereupon the maximes of Astrologie , which ought to furnish it with most of its rules , and secure its preatest promises .

For , if it be once granted , that the interiour parts are govern'd by the Planets , and that they receive , from those Celestial Bodies , some particular influence , as Astrologie teaches ; it must of necessity follow , that the vertue which is deriv'd from those parts to the Hand should be accompanied by that which the Planets communicate to them ; And that , for example , if the Heart communicates its influence to some finger , the Planet , under whose government the Heart is , should also derive his to the same place : it being not probable , that the influence of the Planet should make a halt at the Heart , while this last communicates to the Hand that which is proper and natural to it ; in as much as , the truth of the Celestial influences being granted , it must be affirm'd , that those two vertues are combin'd into one , which is the onely essential disposition , and the specifick property of each part . Now , it is a conclusion of Astrologie , confirm'd by its principles and observations , That the Liver is govern'd by Jupiter , the Spleen by Saturn , the Heart by the Sun , and so of the rest : whereof the consequence is , that the fore-finger should be accordingly govern'd by Jupiter ; the middle-finger , by Saturn ; the Ring-finger , by the Sun , &c. in regard there is a correspondence and sympathy between those principal parts and the said fingers , and that the former communicates to the latter the vertue they have in themselves . All which consider'd , we are not any longer to think it much , that Chiromancy hath chang'd the order of the Planets in the Hand ; nor yet ask , why it should place Jupiter on the fore-finger , and the Sun on the Ring-finger , rather then on any other part , in as much as the nature of the Heart , and Liver , and the sympathy there is between them and those fingers , hath assign'd it those places to be , as it were , particular houses , which the said Planets have in the Hand , as they have in the Heavens such as are peculiar to them .

These things thus laid down , the whole difficulty is reduced to this point , viz to know , whether those Starrs do really govern the principal parts of the body , and communicate unto them some secret vertue , which might be cause of the good or bad disposition they have ?

But , for any man to think to drive on this Question as farr as it might go , and to examine al the consequences and circumstances thereof , with the severity , which Philosophy requires in these matters ; besides that it would bring into doubt those truths which Astrologie places in the rank of things already judg'd , and such as its most irreconcileable enemies are , for the most part , forc'd to acknowledge ; it would require a Discourse which should exceed the limits of our design , nay , indeed contradict the method wherewith all Sciences would be treated . For this admits not , that all those things which occurr therein should be brought into dispute ; it particularly declares against the censuring of those principles ▪ upon which they are establish'd , and would have all those , which are deduced from the conclusions of the superiour Sciences , how doubtfull soever they may be , to be receiv'd with the same priviledge , as the maximes and common notions of the Mathematicks may challenge . It is therefore sufficient for Chiromancy , that Natural Philosophy maintains its first foundations ; and so whatsoever it afterwards receives from Astrologie , ought to be allow'd , or at least the disquisition thereof left in suspence , till the ground of Astrologie it self shall have been examined .

Art. 20. That the Planets have a predominancy over the interiour parts .

TO remove therefore , in some measure , the distrust which some may have , that the Conclusions which Chiromancy derives from Astrologie for principles , are wholly imaginary , and contrary to truth , we are now to make it appear , by some observations not admittable into dispute , That some parts of the body , are under the particular direction and government of certain Planets .

Nor will this be any hard matter to do , as to some of them . And though we should reject the experiences , which Astrologie might furnish us with upon this occasion , and that , upon such a rejection , we should not have others convincing enough to make an absolute proof of this truth ; yet would the former lay down a great presumption for the ascertainment of the rest , and leave a very wel-grounded conjecture for us to imagine , that every member is governed by one of those Starrs , and that the Principle which Astrologie had made thereof , in order to the furtherance of Chiromancy , is not ill establish'd .

Art. 21. That the Moon hath such a predominancy over the Brain .

LEt us then begin with the Brain , and affirm , that it is a thing out of all controversie , that the Moon hath a secret superintendency over that part , and that it is more apparently sensible of its power , then any of the other parts . For it swells and abates ; it increases and diminishes , proportionably to the increase or decrease of that Planet . Thence it comes , that the Science of Medicine , upon a certain knowledge of these changes , takes a care , that , when Trepanning is prescrib'd , it should be perform'd with the greater precaution in the full of the Moon ; in regard the Physicians know , that , then , the Brain is also in its full , and that causing the Membranes , which encompass it , to come neerer the bone , it exposes them to the danger of being the more easily touched by the instrument .

But there cannot be a greater demonstration of the connexion and sympathy , which there is between the Moon and the Brain , then that the Diseases of that part have their intensions and remissions , according to the course of that Planet . For , of these ●ndispositions , there are some do so regularly follow her motions , that they may be the Ephemerides , or Prognostications thereof : Nay , though she be under the Horizon , and that the person subject to those indispositions endeavour , by all ways imaginable , to secure themselves against her influences ; yet does not all this hinder but that the breaking out of a fluxion , which comes precisely at the time appointed , in the change of her Quarters , will cause them to be felt , though they be not seen either in the Heavens or the Almanacks .

Moreover , do not the fits of the Epilepsie or Falling-sickness ordinarily follow the motions of that Planet ? Are there not some kinds of distractions , and extravagances which are called Lunaeies ? Nay , to descend even to Horses , are they not subject to diseases in the Head , known by a name not much differing from the forementioned , purely upon this account , that both of them follow the motion of the Moon ? In a word , is it not a thing generally acknowledg'd , that the beams of that Planet cause stubborn distempers , and discolour the countenance , if one be a long time expos'd thereto , especially if the party be asleep ? Now all these things cannot be referr'd to any other cause then the influences thereof , in as much as most of them are many times observable , when she is under the Earth , and that , granted to be there , neither her light , nor the Magnetick vertue attributed to her , can have any action upon us .

Nor is there any doubt made of the truth of these secret qualities , especially after the observations , which have been made of an infinite number of effects they produce ; and , among others , of the ●bbing and flowing of the Sea , which , without all dispute , follows the motion of the Moon , beginning alwaies when she appears either above our Horizon , or that of the Antipodes , and being in her greatest force , when she is come to their Meridian or ours . For if it can be shewn , as it would be easie for us to do , would this place admit of a discourse so long as should be requisite thereto ; if , I say , it can be demonstrated , that the Flowing of the Sea cannot proceed from the motion of the Earth , nor from the light of the Stars , nor from any Magnetick vertue , nor by the impulsion of the Moon , nor by the Rarefaction caus'd in the Water by Heat , there remain only the Influences of this Planet , to be the cause of that miraculous motion , and no doubt to be also the like cause of all the accidents before-mentioned .

Art. 22. That the Sun hath the like predominancy over the Heart .

NOw , if it be acknowledg'd , that the said celestial Body ( the Moon ) hath the influences we have mentioned , and that it is by them it hath the direction and government of one of the principal parts of the body , there is no question to be made , but that the Sun , which hath the Supremacy , and is , as it were , the Father of all the other Planets , should have such as are more powerful ; and that he , whose concurrence is requisite for the generation of all things , hath rese●v'd to himself the first and noblest part of Animals , that he might have the conduct thereof , and communicate his vertues thereto . No doubt but it must be so , and therefore it may be affirm'd , that he hath made choice of the Heart for his Throne , and the place of his exaltation : and that , as he is in the Heavens , in the midst of all the Stars , so is he plac'd in the midst of all the members of the Body , which are govern'd by the Planets . Thence is it , that he dilates his vertue into all the parts of the little world ; and if , in his course , he comes to suffer some mal●gnant Aspect , that member is sensible of it , and sympathizes with the disorders of its Soveraign . Upon this discovery hath it been observ'd , that those , who are sick , suffer an extraordinary weakness in Eclipses of the Sun , nay , that those , who are of a more delicate Complexion , do sensibly resent in themselvs the effect of that Constellation . To this may be added that the vital faculty becomes languishing and weak , during the time of the Solstices and the Aequinoxes , and , when ever any malignant Stars rise with him , that Hippocrates hath forbidden the making use of any remedy , till ten daies are past . But we must not omit to bring , in this place , an observation , which that incomparable person hath left behind him in his Book of Dreams , whereby may be discover'd , not only the sympathy there is between the Heart and the Sun , but also that which is between the Moon and the Stars , and the other parts of the Body . For having suppos'd , that the Sun hath a relation to the middle of the Body , the Moon to the cavities that are in it , and the Stars to the external parts , he affirms , that if those Celestial bodies appear in the dream with the purity , and according to that regularity of motion , which is natural to them , it is a signification of perfect health , and that there is not any thing in the body , but is consonant to the rule and order , which Nature requires . But if the party dreaming seems to see any of the Planets dimm'd , or disappearing , or obstructed in its course , it is a sign of some indisposition to happen in those parts , between which and those bodies there is a sympathy and correspondence . For if those disorders happen in the Stars , the indisposition will be in the constitution and habit of the Body ; if in the Moon , it will be in the Cavities ; but if it be in the Sun , it will be so much the more violent , and more hard to be cured , as such as engages against the principles of life : it being not to be imagin'd , that the middle , he speaks of , can be understood of any thing , but the vital parts , which comprehend the Heart , and the parts about it .

Now , if this be true , as Reason and Experience hath since frequently confirm'd it , we are to conclude thence , that since , in dreams , the Imagination frames all those Images of the Sun , to represent to its self the good or ill disposition of the Heart , it is necessary , that it should have some ground to joyn together two things , which are so different among themselves , and that it should find , in the said part of the body , certain Solar qualities , which may serve for a model for the figures and representations it makes of that Star . And , in a word , it is requisite , that the particular Influences , which the Heart receives from the Sun , should be the originals , according to which , the Soul ▪ in sleep , draws all those admirable copies . If the case were otherwise , why should she not as well make them for some other member ? And why , in the inflammation of the Liver , for example , where the heat is at that time greater , then in any other part of the Body , should she not make to herself a representation of that Star , which is the source of all the heat in the world , as well as she does in the least alterations of the Heart ? Certainly , there are , in this part , some vertues , so strange and so conceal'd , that it is impossible to make any reference thereof to the Elements . For that it should many times defie the flames , so as not to be consum'd thereby ; That it should not grow softer by boyling , if the Auricles be not taken away ; That some kinds of fishes cannot be boyl'd , if the heart be left within them ; these , I say , are effects so particular thereto , and whereof it is so hard to give any reason , by the manifest qualities , that there is some ground to presume , that those which it hath are of a higher order , and referrible , as Aristotle affirms , to the Element of the Starrs .

Now , if the influence which the Heart receives from the Sun is the cause , that the Dreams do , by the images of that Planet , represent the diverse dispositions , wherein the heart is ; it is requisite , the case should be the same , as to the Moon and Stars , in reference to the Cavities of the Body , and the exteriour parts . And thence , no doubt , it proceeds , that Astrology hath dispos'd , under the direction of the Moon , the Brain , the Breast , the Intestines , the Bladder , and the Matrix , which are the most considerable cavities of the Body ; as also that it hath divided all the exteriour parts among the Signs of the Zodiack , grounding it self , at first , on this Doctrine of Hippocrates , whereto it hath since added its own Experiences .

Art. 23. That the other Planets have the Government of the other interiour parts .

THese reasons thus laid down , there is no difficulty to be made , but that the other Planets have also their particular influences , and , as well as the two already mentioned , have the government of certain parts of the Body . But Philosophy hath been so negligent in preserving the observations thereof , that , those , which Astrology furnishes us withall , being excepted , we have not any from which may be deduced the direction of Jupiter over the Liver , that of Saturn over the Spleen , &c. unless we may be admitted to bring into that rank , the marks and moles which are found naturally imprinted on those parts . For it is an observation grounded on experience , that he , at whose birth Saturn hath the predominancy , hath commonly one of those marks upon the region of the Spleen ; if it be Jupiter , he hath it upon that of the Liver ; if Venus , the mark is to be seen on the privy parts , and the party hath another between the Ey-brows . Upon which observation , Dares Phrygius , in the Pourtraiture he made of the beautiful Helene , affirms , that she had one between the Ey-brows , which Cornelius Nepos hath neatly express'd , in these two excellent verses : Parva superciliis nubes interflua raris Audaci maculâ tenues discriminat artus . But I do not account these observations full enough , nor so sufficiently confirm'd by experience , as that a certain proof , of what we pretend to , may be deduced from them . In the mean time , till there be a more exact disquisition made thereof , we shall not stick to affirm , that the Sun and Moon , which , without all dispute , have a predominancy over the Heart and Brain , may well secure the presumption we have , to imagine , that the other Planets have a certain Empire over the members , which Astrology hath made subject thereto . And consequently , we may conclude , that the Principle which Chiromancy derives from it , is not without some ground , and that it may make good a great part of the promises it makes .

Art. 24. That the Principles establish'd regulate many doubtful things in Chiromancy .

THese are then the reasons , upon which , I conceiv'd , that some establishment might be made . This further advantage may be made of them , that they may serve to regulate many things , whereof there is some controversie in the practick part of Chiromancy , and to discover the causes of many effects observ'd therein . For there are some , who affirm , that it is not only requisite to make an inspection into the Hands , but that it is also necessary to look upon the Feet ; that the left Hand ought to be the more consider'd in Women , and those whose Nativities happen in the night ; and the Right , in men , and those who are born in the day . But the advantage which the Hands have over the Feet , clearly shews , that the inspection of the latter is to little purpose , and that the Artist may find out in the Hands , whatever can be expected from this kind of knowledge . Moreover , the Right Hand being more noble then the Left , in all sexes , at what time soever the Querent be born , ought to be more exactly consider'd , then the latter , especially as to what concerns the Heart , Liver , and Brain , between which and it there is a greater communication . But , on the other side , the Left hath the preheminence , as to what concerns the Spleen , and the other parts , which are on the same side , by reason of the power which Regularity hath upon those occasions . In fine , what we have said before concerning Length , Bredth and Profundity , furnishes us with the causes of the diversity which is observ'd in the Lines : for those which are simple shew that the vertue is weak , length being the first essay it m●kes ; those which are ●ros●'d discover a greater strength in it , as having extended it self into bredth , and that it does its utmost in those which are deep .

But I forget my self , and consider not , that I insensibly enter into a particular disquisition of those things , which it was my design to have balk'd . ●●y , I am to fear , I have express'd my self too ●reely in the general , and that I betray a certain acknowledgment , by the certainty I find therein , that ● have the same persuasion for the particular . But I am far from entertaining any such though● . Tr●e it is , I lay the foundations of a Science , which seem ●o me solid enough , but I find not materials to compleat the Edifice . For most of those rules and prec●pts , wherewith some would have carried on the Superstructure , are not sufficiently establish'd ; the experiences , by which they are maintain'd are not fully verified and confirm'd ; And there is ●quinte a new supply of observations , made with all ●he caution and exactness necessary , to give it the ●orm and solid●ty , which Art and Science require But from whom are these to be expected , since those , who might be thought able to make them , will not busie themselves about it ? And when may they be expected , since there are so many to be made ; and that there is so much difficulty in the making of them wel

But if it shall happen , that any will venture their endeavours herein , and shall attempt it with a confidence of being able to overcome the charge and difficulties of so great a design , I am to tell them , that , in my judgment , they will be extreamly oblig'd to you , SIR , for having engag'd me , to promote their work , and assigning them the foundations , on which they are to build ; and you are to acknowledge withall my complyance with your desires . For if you consider my ordinary imployments and studies , you will find , that I have done them some violence , to humour your inclinations , and that I could not give you a greater demonstration of the friendship and respects I have for you , then by exposing my self to censure , to satisfie your curiosity . I am not to fear yours because I am confident it will be favourable to me ; but I dread that of the Publick , from whom no favour is to be expected , and whose judgments are very severe , and , many times , unjust . It is your business therefore to prevent my appearance before that severe Tribunal , if you are not sufficiently confident , that I shall escape the punishment of temerarious Writers ; and consequently , hazzard not , at least without great precaution , the little esteem good fortune hath been pleased to favour me with in the world , and for the security and preservation whereof , I conceive you oblig'd to concern yourself , since you know how much I am ,

SIR , Your , &c.

THE SECOND LETTER TO MONSIEVR B.D.M. UPON THE PRINCIPLES OF METOPOSCOPY . SIR ,

I Know not whether I ought to complain of your Curiosity , which requires of me things that are so difficult , or lay the fault on the complyance I have for you , which will not suffer me to deny you any thing , within the reach of my performance . When you would have me to establish the principles of Metoposcopy , upon Physical observations , as I have done those of Chiromancy , you consider not , that you engage me in an attempt , which Ca dan , Achillinus , and the Conciliator durst not undertake ; and when I comply with your commands , I also reflect not , that I expose my self to the censure of all those , who shall see this discourse , and , no doubt , will blame me for bestowing my time in the examination of things so vain , and so much cry'd down , and , by my conjectures , confirming those in their errour , who give too much credit thereto . But since I have not so much command of my self as to balk the satisfaction of your desires , let me beg your care of my reputation , and entreat you , to acquaint those , to whom you shall communicate this Piece , with the judgment , which , you know , I make of these kinds of Sciences . For though I find some grounds , whereby their Principles may be maintain'd , nay am of a persuasion , that if such perfect observations might be made , as were necessary to give them rules , there might be framed an Art thereof , which would be very advantageous and delightful : yet does not this hinder my being of opinion , that all those , which we find in Books , are not only false , but also temerarious , and that those who make use of them , justly deserve the contempt , which Wisdom hath for things of that nature , and are no less justly subject to those punishments , whereto Religion hath alwaies condemn'd them . With this precaution , I shall dilate my discourse upon this subject , according to the ensuing Heads or Articles , and shew ; 1. That Metoposcopy hath the same Principles with Chiromancy . 2. What part of the Face are governed by the Planets . 3. That not only the Forehead , but also the other parts of the Face are to be considered in Metoposcopy . 4. That the Sun and Moon have the government of the Eyes . 5. That Venus hath the government of the Nose . 6. That there is a correspondence between all the marks of the Face , and others , in other parts of the body . 7. Whence the Lines of the Forehead proceed . 8. What particular Planet hath the government of the Forehead . 9. That Jupiter hath the government of the Cheeks . 10. That Mercury hath the like government of the Ears . 11. And lastly , that Mars hath the government of the Lips .

Art. 1. That Metoposcopy hath the same Principles with Chiromancy .

WE are therefore , in the first place , to affirm , that the same Principle , upon which Chiromancy is establish'd , serves also for a ground to Metoposcopy , in as much as all the promises of this latter Science are grounded on the government and direction , which the Planets have over certain parts of the Face , as they have over those of the Hand . So that if the said Principle be found well establish'd , in order to Chiromancy , there is no question to be made , but it makes as well for Metoposcopy . Nay , it may be affirm'd , that the general reasons , whereof the former hath made use , are more pressing and decisive in the latter ; And if they give presumptions and apparences of some truth in the one in the other they seem to give assurance and certainty .

For , if it be once granted , that the Planets have a certain direction and government over the nobler parts , and that they inspire their good or bad qualities into them ; That there is also a certain secret correspondence between the said Parts , and some Members , whereto they communicate the good and bad dispositions , which they may have ; And that for the same reason , the same Star , which hath the government of some noble Part , governs also that , between which and the other there is a correspondence and sympathy , as we have already shewn in the precedent discourse : If , I say ▪ this be true in Chiromancy , it should be much more certain in Metoposcopy ; since it may be inferr'd , that , so far as the Face hath the preheminence before the Hands , so the direction of the Planets , and the sympathy of the nobler parts should be proportionably stronger and more efficacious in that part , then they are in any of the rest .

For certainly , there is not any likelihood , that the Heart , the Brain , the Liver , and the other principal parts , should have any particular vertue , to be communicated to certain parts of the Hand , as the experiences we have produc'd do make evident , and not make some participation thereof , to that , which is the most excellent of all , and as it were the Epitome of the whole Man , and the Mirrour , wherein all the dispositions of Body and Soul are represented and observ'd .

We need not bring any reasons , or proofs , to demonstrate the truth of these advantages ; they are too evident , and too well known , to leave any place for doubt ; there needs no Eyes , to make a greater apprehension thereof then words can express : nay , there reeds no more then common sence , to conclude , that , if there be any influences communicated by the nobler parts and the Stars to the exteriour parts , the Face ought to have a better and greater share of them then any other part whatsoever .

Art 2. What parts of the Face are govern'd by the Planets .

ALl those grounds and consequences being presuppos'd , we now come to examine , what parts of the Face those are , between which and the Noble Parts and the Stars ▪ there is a certain Sympathy . For , as this Sympathy is grounded upon the Formal and Specifick vertues , and that Nature confounds not those vertues as we have shewn elsewhere ; so it is requisite , that there should be some place in the Face , answerable to the Heart and the Sun ; another , to the ●iver , and Jupiter ; some other , to the Spleen , and Saturn , and so of the rest ; and that every one of them should receive the vertues and influences , which are proper both to the noble part , between which and it there is a Sympathy , and the Planet , under whose direction it is

The Vulgar Metoposco●y takes notice of no other places , where these impressions should be made , then the Forehead , which the Professors of it have divided into seven parts , in order to the placing of the seven Planets therein . So that they have assign'd the first and highest place to Saturn ; the second , to Jupiter ; the third to Mars ; the fourth , to the Sun ; the fifth , which is above the left Eye-brow , to Venus : that which is above the right , to Mercury ; and they lodge the Moon between those two . And when these places are mark'd with any lines , they denote the power of that Starr , which is appropriated thereto .

But I fear me , this orderly , and regular disposal of the Planets is a product of Man's wit and invention , which affects a kind of proportion and Symmetry in all things , and imagin'd , that those Celestial Bodies ought to be placed in the Face , with a respect to the same order which they observe in the Heavens . Chiromancy hath done much better , when slighting that proportion , it chang'd the order of the Planets , and plac'd them in the Hand , after a quite different situation . For , from thence it hath been with some reason concluded , that there were some experiences , which had oblig'd it to rank them as it hath done , and to recede from that method , which the imagination so industriously observes , in all its operations , wherein it ●●ver wants references and resemblances , to establish its Dreams and Visions .

Now , what makes me to imagine the falling of Metoposcopy into the said errour , is this , that there are many , who have not approv'd the Situation , which some others have assign'd to those Planets , as having dispos'd Venus into the place of the Sun , and transferr'd the Sun and Moon over the two Eye-brows , and set Mercury betwixt them . And all this was done , upon an imagination they had , that it was more pertinent , to place the two great Luminaries over the Ey-brows , in order to their having a superintendency over the Eyes , which are the clearest and most luminous parts of the whole Face . But this observance of proportion , though it seems sufficiently well imagin'd , is not a rule for the conduct and guidance of Nature . She proposes to her self such ends and means as are more solid , then any of these vain Chimera's ; and those , who are desirous to enter into the knowledge of her Secrets , do not make a stand at these appearances , but search after reasons , grounded upon certain , and well-establish'd , experiences .

Moreover , the acquaintance I had with a person admirable in the study of this Art , gives me a rational encouragement , to doubt of all these kinds of orderings and rankings of the Planets . For he put Saturn in the place , where the Sun was plac'd by some , and Venus by others . And whereas that is the most remarkable part of any in the Forehead , and how scarce soever the lines may be in that part , yet there never fails to be one there ; he conceiv'd ▪ that the Line of Saturn was proper and natural to the Forehead , and that all the others were accidental , and , as it were , scatter'd up and down there , onely to denote the Aspects , which that Planet hath to the others . & that , upon a bare inspection of the Face , he exactly discover'd the disposition of the Planets , as it was at the minute of the Nativity . In the mean time , he made such certain judgments upon these grounds , and I my self-have made such strange ones , upon the rules I receiv'd from him , that they have created in me a persuasion , not onely that there is a true Science of Metoposcopy ▪ which is not so vain and deceitfull as some might be apt to imagine ; but also that that which is commonly found in Books , and whereof such as are addicted to that study ordinarily make use , is grounded on such false Principles and Rules , as cannot attain the knowledge , which may justly be expected , from an Art so miraculous , and of so great advantage .

But when all is done , what place soever be assign'd to those Starrs , the Question still remains , to know , whether there are any Physical experiences and observations whereby it may be maintain'd ? For , if we must referr our selves to those of the Science it self , it might produce an infinite number , and I conceive my self able to establish the Systeme I spoke of before , by those I have seen made by others , and those I have often made my self . But , in as much as the testimony a man gives of himself is not legal , and may be suspected ; accordingly , it is not just to believe that which Metoposcopy might give on its own behalf , and there is not any Art , how vain or superstitious soever , but may be establish'd by its own observations . Let us thefore try , whether we can elsewhere find out such reasons and proofs , as may settle the grounds of this Art , and give , at least , some presumption of the truth there may be in it .

Art. 3. That not only the Forehead , but also the other parts of the Face are to be considered in Metoposcopy .

BUt , before we come to the examination of the aforesaid point , it is requisite , we should undeceive those , who are of opinion , that the Forehead is the onely part of the Face , from which Metoposcopy deduces the signs and marks , which it makes use of ; for it is certain , that all the others do contribute somewhat thereto , as well as it . And indeed , it is not to be imagin'd ▪ that , it being granted , there is a certain secret intelligence between the Starrs and noble parts of the body , and the exteriour parts thereof , in the Face , the said correspondence and sympathy should be between them and the Forehead onely ; And that the Eyes , the Nose , and the Mouth , which are such considerable parts , and which Nature frames and conserves with so much care and tenderness , should not have any communication with them .

And thence it comes , that those Astrologers , who have apply'd themselves to this Science , have made every part of the Face subject to some particular Planet . For , not to mention the Forehead , wherein , as we said before , they have plac'd them all , they have consign'd the Right Eye to the Sun ; the Left to the Moon ; the Nose to Venus ; the Ears to Mercury ; the Cheeks to Jupiter ; and the Lips to Mars ; and according to the constitution of those parts , they have laid down Rules whereby to judge of the good or bad disposition of those Starrs , and of the effects they might work upon the persons . So that those Rules and Judgments being under the jurisdiction of Metoposcopy , there 's no doubt to be made , but that it makes its use and advantage of all the parts of the Face , and that it is a gross errour , to imagine , that it hath nothing to consider , but the Forehead .

This presuppos'd we now come to examine the reasons , whereby the situation , which every planet hath of each of those parts , may be establish'd and confirm'd .

Art. 4. That the Sun and Moon have the government of the Eyes .

IN the first place then , if it be observ'd that all the Passions are to be discern'd in the Eyes , and that the Heart and Brain are the sources out of which they proceed , it will be easily judg'd , according to the Principle laid down by us , to wit , That those Noble parts of the Body , which receive some influence from the Starrs , communicate it to the Members , between which and them there is any correspondence and sympathy ; It will be concluded , I say , that , since the Heart and Brain are govern'd by the Sun and Moon , as we have shewn elsewhere , it must of necessity follow , that they should derive to the Eyes , the Vertues which they have received from those Planets .

Moreover , it is an Observation confirm'd by abundance of Experiences , that those , who are born , during the time of Eclipses , are commonly weak-sighted , as if those two great Luminaries , which may be called the Eyes of the Heavens , communicated their defect to the Eyes of the Body , between which and them , there is a certain connexion and correspondence .

Nor is there any reason it should be here laid to our charge , that , contrary to the protestation we have made , we borrow this proof from Astrologie ; for it is altogether natural , as all those which Medicine and Agriculture deduce from Lunations , and the rising of the greater Starrs : It is not maintain'd by the doubtfull calculations of Astrologers , and do not affirm , as they do , that the Sun and Moon , being in unfortunate places , produce that effect ; in as much as that supposes the distinction of the Celestial Houses , and the Aspects , which belong purely to the Judicial part of that Science .

And I make no doubt , but that , upon these Rules , was made that admirable Prognostication , which Hippocrates gives an account of in his Prorrheticks , where he says , that a Physician being sent for in a mortal disease , affirm'd the sick party would not dye of it , but that he should lose both his eyes . For since that incomparable person , who knew more of the Prognostick part of Physick , then all those who have come after him , ingenuously acknowledges , that he knew not the secret of making such predictions ; It is very probable , that this was made by the Rules of Metoposcopy , according to the principle laid down by us .

But what ! It may seem deducible from what we have said , that both the eyes are equally under the direction and government of the two great Luminaries , whereas , in the mean time , Metoposcopy would have the Right eye to belong privatively to the Sun , and the Left to the Moon . It will be no hard matter to solve this difficulty , if it be remembred , what we have said in the Discourse of Chiromancy ; to wit , That there are two kinds of Influences , which all the parts receive from the noble parts ; the one common and general ; the other , particular and specifick . According to the former , there is a correspondence between the Eyes and the Heart , and Brain , by means of the vital heat , and the sensitive vertue , which they receive from them ; and , in this respect , it may be truly affirm'd , that the Sun and Moon , who have the government of these two principal parts , have accordingly a general direction over both the eyes . But if we consider the sympathy and particular association , which is between the members among themselves , a Truth we have demonstrated both by experience , and the doctrine of Hi●pocrates , it will be found , that there is some reason to believe , that the Heart and Brain may have a stricter connexion with one Ey then with the other ; and consequently , that one of them may be under the particular direction of the Sun ; and the other , under that of the Moon . Now , whereas the Right eye is in a nobler situation then the Left ; in regard it is stronger , and more exact in its action , then the other , and that it onely causes the stedfastness and regularity of the sight as we shall shew anone ; there is no doubt to be made , but that it is accordingly governed by the noblest and most powerful Planet .

But that the Right eye it stronger then the Left , is a thing so certain , that it needs no proof . For , not to urge that all the parts on the right side are stronger than those on the other , nor yet , that the Right eye is less subject to Diseases then the other , and , when the fore-runners of Death dissolve and destroy the vertue of the parts , this Eye conserves its own , sometime after the Left is quite ▪ extinguish'd ; It must , upon this further account , be stronger then the other , that it is more exact in its action . And this is an evident sign of its being more exact , that the regularity of the full and compleat sight , which is made with both eyes , depends onely on the Right . Hence it comes , that when a man looks with both eyes on any Object whatsoever , and comes afterwards to shut the Left Eye , the Object will appear to him in the same situation , and upon the same ●ine , as he had observ'd it , with both eyes . But , if he shuts the Right Eye , the Object will appear no longer upon the same Line , and seems to have chang'd its situation : Which is a certain argument , that the regularity of the compleat sight proceeds from the Right Eye , since the line upon which it sees the Objects , is the same with that , whereby both eyes are directed .

Art. 5. That Venus hath the government of the Nose .

AS concerning the proof we have , that the Nose is under the particular direction of Venus , it is so convincing , that the most obstinate cannot doubt of it , it being still presuppos'd , that there is any part of Mans body under the government of some Planet or other . For , according to the concurrent testimonies of all Astrologers , which are also confirm'd by the common manner of speaking in all the nobler Languages , Venus hath the oversight of Generation , and the parts necessary thereto . Now it is out of all controversie , that there is a correspondence and sympathy , between them and the Nose ; and consequently , 't is requisite , that it should receive the same Influence , which that Planet communicates to them , and that it should be under the same Empire as they are subject to . I conceive there is not any person so ignorant , as not to know somewhat of the correspondence we spoke of , since it is come even into proverbs : but all haply are not acquainted with one thing which evidently demonstrates it , and is this , That the natural marks or moles , which are upon the Nose , inferr and denote others about those parts , dispos'd in the same situation , or at least such as is , in some measure , answerable to that they are in , upon the other .

Art. 6. That there is a correspondence between all the marks of the Face , and others in other parts of the Body .

ANd certainly it is a thing worthy admiration , and such as , in my judgment , is not sufficiently taken into consideration , That there is not any of those natural marks upon the face , but there is another upon some certain and determinate part of the Body , particularly answerable thereto . For if there chance to be one upon the Forehead , there will be another upon the Breast ; and accordingly as the former shall be in the midst of the Forehead , or in the upper or lower part thereof , on the one side or the other , that upon the Breast shall have the same differences of situation . If there be one upon the Ey-brows , the correspondent mark shall be upon the Shoulders ; if upon the Nose , the other shall be about the Parts we spoke of in the precedent Article ; if on the Cheeks , the other shall be on the Thighs ; if on the Ears , the other shall be on the Arms , and so of the rest .

It is certainly impossible for a man to consider the miraculous references of these correspondent marks , and not take occasion thence , to reflect on the infinite wisdom of God , who reducing all things to unity , that they may be the more confo●mable to himself , after he had made an abridgment of all the World in man , thought fit to make an Epitome of man in his own Face . For it cannot be affirm'd , that this correspondence , whereof we speak , is simply in those marks , since they are all fram'd of one and the same matter , and consequently , they cannot have any more reference to one then to another : But it must of necessity be in the parts themselves , and that the association there is between them should be the cause , that one cannot have a mark imprinted on it , but the correspondent member must at the same time undergo the same impression . Accordingly we find , besides the secret concurrence they may have together , a sensible and manifest rapport and resemblance in their situation and structure . For the Breast , which is that part of the Body , below the Head , which is most bony and most flat before , is exactly answerable to the Forehead , which hath the same qualities . The parts necessary to Generation are in the midst of the Body , with a certain prominency , as the Nose is in the midst of the Face . The Thighs , which are very fleshy , and sideling , have a reference to the Cheeks , which have the same situation . The Ey-brow is answerable to the Shoulders by reason of the eminency remarkable in both ; the Ear , to the Arm , as being both on the sides , and as it were our of play ; and so of the rest . Yet is it not to be inferr'd hence , that this resemblance is the true source of the said sympathy ; no , it is not sufficiently adjusted , and exact enough , to produce effects so like ; and it is necessary , that there should be some more secret tye and connexion , whereby these parts might be so associated among themselves as they are , and which may be the principal cause of that miraculous Harmony which is found among them , whereof these natural Characters are the irreproachable witnesses .

Art. 7. Whence the Lines of the Forehead proceed .

THe Forehead is , no doubt , that part of the Face , wherein Metoposcopy finds most work to busie it self about , and where it meets with the greatest number of those Signs , upon which it makes its judgments , which are therefore the more certain , in regard there is a greater diversity of the said marks , and that they are the more apparent in that part then in any other . And this is also the reason , why it hath taken the name it bears from that part , as such as it looks upon as the most considerable and most necessary .

For certainly , he who shall make it his business to observe , that in so narrow a space , which should naturally be smooth and eaven , there is fram'd so great a variety of lines , points , and irregular figures ; That of these , some start out , as it were , of a sudden , and others vanish , and are blotted out ; That some are more deep , others more superficial ; some shorter , some longer ; some pale , and others in a manner betraying a certain colour ; That there are not any two men in the world , in whom they are alike ; And lastly , that all this diversity of lines may be observ'd in the same person ; He , I say , who shall take a particular notice of all these things , will have just occasion to believe , that there is in the Forehead some secret which is not known to men , and that the impressions made therein have nobler and higher causes then any that are in Animals .

And indeed , upon examination , it will be found , that all the reasons which may be alleged for this diversity of Lines , cannot be deduc'd , but either from Motion , which gives a certain fold or wrinkle to the skin where it hath been often accustomed to be made , as it happens in the joynts ; or from Drought , which causes a contraction of the skin and wrinkles , as may be seen in fruits , that have been long kept , and in the furrows and wrinkles which old Age spreads into all the parts .

But there is no probability , that the Lines of the Forehead should be the effects of the motion which it is wont to suffer , since they are different in all men , who nevertheless move that part after the same manner . For all persons have the same manner of dilating and contracting the Forehead ; every one hath the same muscles purposely design'd for those motions ; And Nature inspires into every one the same motives , upon which they ought to be made .

Some may haply affirm , that the Consistency of the skin is the cause of that diversity , and according to its being more thin or thick , the folds are more or less easily made in it . But are there not abundance of persons , who have the same constitution of Skin , wherein yet there is not any line like one the others ? Are there not some , whose skin is very delicate and thin , wherein there is not any to be seen ? And are there not also those , who have it thick , which yet is full of them ?

Nor can it be maintain'd , on the other side , that Drought is the cause of these Lines , since it may be observ'd , that some children of a sanguine Constitution , have more of them then some decrepid old men ; And that it is found they are not alike in old people , though , 't is possible , the Drought may have been equal . Besides , I would fain know , it being suppos'd that this quality should be the cause of these impressions , whence it comes , that young people , who have wrinkles in their Foreheads , have not any in the other parts ? And why those which old Age imprints on the other parts of the skin , are alike in all men , and are not so in the Forehead .

Yet it is not to be inferr'd , but that Motion and Drought contribute very much thereto , but with this caution , that they do not occasion the first draughts of them , and only promote their sooner , or more remarkable appearance . There is some other Cause , which draws the first design of them , and , as a Master-builder , takes the first measures thereof , and begins the structure ; which is afterwards compleated , by the contributory labours of other workmen . For , to be short , all the Lines are design'd on the Forehead , even from the very birth , though they do not immediately appear there , but discover themselves after a certain time , sometimes sooner , sometimes later ; sometimes they are deeper , sometimes more shallow and superficial , according to the efficacy of the Cause , whereby they are imprinted , and consonantly to the nature of the Temperament of every particular person , and the motions of the Forehead whereto he is accustomed . Since it is not to be doubted , but that a man often transported with anger , or such a one as is of a froward peevish disposition , is wont to bend or knit his brows , that is , to frown , and by that means causes certain folds in the Forehead , which contraction makes the Lines drawn therein to appear sooner , and more remarkably , then they would have done otherwise .

Since then it is to be inferr'd , from what hath been deliver'd , that the first impression of these Lines is not to be attributed to any Cause assignable within the Body , we must endeavour to find one without it ; And whereas there are undeniable proofs , that there are certain Planets , which have the government and direction of some particular members , wherein they produce such effects , as cannot proceed from any thing else ; It must be concluded thence , that the lines of the Forehead are of that rank , and that they cannot be imprinted there , but by some one of those celestial Bodies , under whose government that part is .

There are therefore two things to be taken into our present examination ▪ the one , What Planets they are , which have the government of the Forehead : the other , What Reasons and Experiences there are , whereby the said direction may be confirm'd .

Art. 8. What particular Planet hath the government of the Forehead .

AS to the former Question , there is some difficulty in it , by reason of the several opinions of those , who have written of that Science . For some of them do make the Forehead subject to one particular Planet ; others are persuaded , that all of them have a certain government of it . But these latter are not agreed among themselves , as to the situation of them in it , as we said elsewhere . Had they brought any proofs to make good what they advance , 't were rational we should submit to their decisions : But having not produc'd any , we are left at liberty to make our own choice , and , after so many experiences , as we have seen confirm'd upon other principles , we may reject these , and stand to such as are maintain'd upon better grounds .

We conceive it therefore more probable , that the Forehead should be g●vern'd by one particular Planet , rather then by all together , in as much as all the other parts of the Face , which are more noble , and of greater advantage then that , have each of them but one of those Stars , whereto they are subject . For if there be a correspondence and sympathy between the parts of the Body , and that those between which there is such a correspondence are govern'd by the same Planets , it being suppos'd that all the Planets have some government of the Forehead , it must follow , that every part of the Forehead , wherein any Planet is placed , should correspond with the other Members , over wich the same Planet governs : And whereas the Moles , dispers'd up and down several parts of the Body , are the certain marks of that sympathy , it will be accordingly requisite , that those , which happen in the Forehead , should denote others on all the Members govern'd by those Stars . Now , it is clear , that they have not any correspondence , but with those on the Breast ; And consequently the Forehead must be subject only to that Planet , which commands the Breast . And whereas those two , viz. the Forehead and Breast are the most bony parts of the whole Body , and that all the Bones are under the direction of Saturn , as we are taught by Astrology , it follows , that the said Planet hath its particular seat in the Forehead .

But if that be not granted , this at least will be very probable , that if there be any place more noble then another in the said part , it must be that wherein the said Star acts most powerfully , and in which it imprints the Lines , which are the effects and marks of its power . And in that case , the Line which is directly in the midst of the Forehead belongs to Saturn , since the middle is as it were the centre and principle of the extremities .

From this Ratiocination , it may be deduc'd , that the Systeme of the Physiognomist I spoke of before , is better grounded , then that of the ordinary Metoposcopy , and that besides the Line of Saturn , which is in the midst of the Forehead , and that which seems to be most proper and natural thereto , all the others serve only to denote the rapports and aspects , which there might be , between Saturn , and the other Planets .

But how ever the case stands , he attributed , to the said Planet , those lines , after a manner different from that which is commonly us'd . For he assign'd to Mercury that which is immediately under that of Saturn , and that above it , to Mars ; the next to Venus , and the uppermost to Jupiter ; and , on the lowest , which are just over the Eye-brows , he placed the Sun and Moon . And according to the constitution which each of them had , he judg'd of the Aspects , between Saturn and those Planets , in the Horoscope , which proceeding prov'd consonant to the calculation of Judiciary Astrologie . So that , according to his judgment , all those lines belong'd as much , or more , to Saturn , then to those other Planets , and depriv'd him not of the absolute government he ought to have of the Forehead .

Upon which account I cannot forbear affirming , that the said person had so exact a knowledge of this Art that he found in it certain Rules , whereby to discover the day and hour of the Nativity ; And that I my self , having made use thereof , fail'd not above ten times at the most , in an hundred judgments , that I made of it . Now , if the Science may arrive to that pitch , there is hardly any one but will conclude , that it will be able to make good its promises , in the discovery of things less obscure and abstruse , such as are the dispositions of the noble parts , the Inclinations and manners of Men.

But to produce any other reasons of all these particulars , then the experiences which the Art it self hath thereof , is a thing not in the power of Philosophy , which , it seems , hath been negligent in making such Philosophical observations as might have rendred the truth thereof more manifest . Let it not however be accounted an inconsiderable assistance , that she hath given us some light , to discover , that some parts of the Face are under the direction of certain Planets . Let us now see , whether she will help us , to shew , that Jupiter hath the government of the Cheeks .

Art. 9 That Jupiter hath the government of the Cheeks .

NOr will it be any hard matter for our said Directress , Philosophy , to satisfy us , that Jupiter hath the goverment of the Cheeks , if it be true , that the Liver is under his jurisdiction . For , as those parts are the most fleshie , and most sanguine of any about the Face , and such , as wherein the alterations of the Liver and Bloud are soonest and most evidently apparent ; so is there not any doubt to be made of it , but that they are under the same direction , as the other . Besides that , the Moles , which are seen on the Cheeks , denote others on the Thighs , which have a correspondency to the Cheeks , and are govern'd by the Sign Sagittary , wherein is the House of Jupiter . For we have shewn in the precedent Discourse of Chiromancy , that the Astrologers have learn'd of Hippocrates , to distribute the Veins to all the exteriour parts of man's body , according to the correspondence , and sympathy , there is between the said parts .

Art. 10. That Mercury hath the like government over the Ears .

THere is some difficulty to know , whether Mercury hath the government of the lips , as some affirm , or whether Mars hath the conduct thereof . But there is a greater probability , that the Ears are the parts govern'd by Mercury , in regard the Moles , to be seen on them , have others , correspondent to them , on the Arms , between which and them there is a sympathy . Now , it is a thing generally acknowledg'd in Astrology , that Mercury hath the government of the Arms , and that the Sign Gemini , wherein he hath establish'd his principal House and his exaltation , does also govern those parts .

Art. 11. That Mars hath the government of the Lips .

MOreover , there is correspondence between the Lips and the Belly , and the Moles to be seen on the former denote others on the Latter , which is under the direction of Mars . Add to this , that the Lips are ulcerated in Tertian Fevers , which no doubt proceed from Choler , which is under the government of that Planet . And this is an observation , which deserves to be exactly consider'd in this place . For this ulceration being critical , and in a manner proper to those kinds of Fevers , it must needs be inferr'd , that there is a particular sympathy between the Lips , and the humour , which is the source of the disease , and that thence proceeds its fastning on that part , rather then any other whatsoever . I am ,

SIR , Your most humble , and most affectionate Servant , LA. CHAMBRE .

CHAP. IX . What Judgment is to be made of Chiromancy and Metoposcopy .

WHat we have deliver'd in the two precedent Discourses is all we can say upon a Subject which hath not yet come under the examination of Philosophy . For though there have been some great Wits , who have addicted themselves very much to the study of Chiromancy and Metoposcopy , yet is there not any one of them , that hath taken the pains to produce the least reason , to maintain the principles thereof .

Not that I am absolutely of opinion , that those , which I have made use of , are such as may satisfie either the expectation which some may have conceiv'd thereof , or yet the severity which Philosophy observes in these matters . To give them their just desert , they are only conjectures and light presumptions , but with this encouragement , that we must expect to run some hazard in the disquisition of natural things , since there are so few of them , wherein Demonstrations and convincing proofs can find any place .

For , what advantages soever we may have in order to the discovery of man , we shall find it still a work of so much delicacy , and wherein there are so many several pieces to be consider'd , that the number of those we are ignorant of , very much exceeds that of those which we know . And whereas he is in effect a little World , it may accordingly be affirm'd , that we are as little acquainted with the things which are abbreviated in him , as those whereof the great World consists , which are wholy conceal'd from our knowledge .

The Head is , no doubt , the Epitome of the whole Heaven ; it hath its Constellations and Intelligences as well as the other . But if we observe the Stars , their situation and their motion , and yet not know what their Nature is , nor why they are so dispos'd ; the same thing may be said of all the parts of the Face . For , not to speak any thing of the figure of those , which are the most considerable , the Lines that are in the Forehead , and about the Eyes ; the strokes and features which are of each side of the Nose , and those that compass the mouth , and a hundred other Lineaments , which diversifie that Part , and make it unlike in all men ; All this , I say , is easily discover'd , and as easily imagin'd , that Nature hath not done it without some design . But the manner , after which she does it , and the end , whereto she designs it , are not yet fully known : For the Observations which have been made upon that account , have made but a weak discovery thereof , the number of them being not considerable enough , nor they made with that strictness and exactness they ought to have been . Nay , most of those that are found in books are temerarious , and force the Science beyond its just limits . For it must be granted , that the greatest jurisdicton , that Metoposcopy and Chiromancy can have , reaches no further , then to judge of the Dispositions of the Body , and the natural Inclinations of the Soul , and that , if they pretend to the Confidence of Judicial Astrology , which would fain bring free and contingent actions under its Jurisdiction , they deserve the same contempt , and are lyable to those punishments , which Religion hath alwaies condemn'd the other to .

But if they keep within the limits we have assign'd them , it must be acknowledg'd , that there are some general reasons very favourable to them , and such as evidently shew , that there may be some truth in them . For it cannot be doubted , in the first place , but that the Stars act by vertues , which are different from Light , in as much as all the effects which they produce cannot be attributed only to that quality , and that there is a necessity of having a recourse to to the Influences , to give a reason of the flowing of the Sea , and some diseases , which , without all dispute , follow the motion of the Moon . Secondly , it is as certain , that there are some parts of mans body , over which those Stars have a particular government , and that since the Heart and Brain are of that order , in respect of the Sun and Moon , it is an invincible presumption , that the other noble Parts are govern'd by the other Planets . And lastly , that there is a connexion and correspondence between those parts , and some of the exteriour , whereto they ought to communicate the vertues and qualities , which they have received from the Stars .

Now , from these general Maxims , it follows , that there is a correspondence and sympathy between all the Parts of the Face and Hand , and the Interiour parts of the Body , and the Planets , whereby they are governed ; And consequently , that there is a possibility of discovering the Dispositions by those latter , and , consequently to that , the Inclinations , which accompany them , by the experience which hath been made of the nature and power which those Starrs have .

I know well enough , that the Enemies of Astrologie laugh at the particular vertues commonly attributed to them : But there is a certain mediocrity to be observ'd , between those , who deprive them of all , and those , who allow them too much . For no man should be so farr self-will'd , as quite to destroy their Influences , for the reason alleged by us ; nor , on the other side , so credulous , as to grant them all those vertues , which the vanity of the Judicial part of the Science is so liberal as to give them . Though there be in it a thousand frivolous and ridiculous suppositions ; yet may there be also derived from it some rational observations , which require a sincere acknowledgment . When it is taken into consideration , what Agriculture , the Art of Navigation , and Medicine affirm , of the Rising and Setting of the Starrs ; When it is seen , that the Horoscope gives so exact a description of the Stature , the Temperament , and the humour of those whose Nativities are examin'd ; would it not be an insupportable obstinacy , or rather a blindness of mind , out of pure willfulness , to contest against the vertue of the Starrs , upon which those judgments are made , and , without any reason , to oppose such experiences as have been observ'd an infinite number of times .

For my part , I am so distrustfull of the strength of Humane Understanding , and I find there are so few things in Nature , into which 't is able to penetrate , that , if Religion had not declar'd free actions to be exempted from all subjection to the power of the Starrs , I durst not , upon the pure Ratiocination of Philosophy ▪ affirm the contrary . What! We are ignorant of that which we ought to know best ? Nay , we are yet to learn what it is to Think , and know not how we think , and yet we shall have the temerity to regulate the power and influences of the greatest , and most admirable Bodies that are in the World , and to presume that those are deceiv'd , who allow them more then we imagine they have ?

It speaks therefore greater prudence and moderation , to comply with the common opinion , which attributes , to those Bodies , the direction and government of the principal parts of Man's body , as being such as is confirm'd , by the many observations and experiences , which have been made thereof . But it must be done with this precaution however , that we suffer not our selves to be abus'd , by the consequences which may be deduc'd from this Truth . For we must so look on it , as not to extend much beyond the principles and grounds of Chiromancy and Metoposcopy ; in as much as particular Rules , which have been built thereon , are either false , or uncertain . And indeed , it may confidently be affirm'd , that those Rules which pretend to judge of free and contingent actions , are absurd and criminal ; And that those others , which are limited , and levell'd onely to the discovery of corporeal dispositions ▪ are doubtful , as being not sufficiently confirm'd , by just and exact observations .

It were therefore to be wish'd that some persons had apply'd themselves more seriously , then hath yet been done by any , to this curious disquisition , in as much as it would possibly have furnished us with a fuller knowledge of that miraculous harmony which is observable among the parts of man's body , and g●ve the occasion of its being sometime call'd 〈◊〉 Mi●acle of Miracles . Nay , it may be further presum'd that the Science of Medicine , might have deriv'd some light , and assistance from it , in order to a more exact discovery of the dispositions of the interiour parts , and the making of more certain judgments of the success of Diseases . And lastly , THE ART HOW TO KNOW MEN would also have made considerable advantages of such a disquisition , and would have inserted among its own Rules , such as those kinds of Sciences should have supply'd it withall : but with this caution on the other side , as not to permit those other things , which are not onely uncertain , and , upon their ill-groundedness unmaintainable , but also cry'd down as vain and superstitious , to creep into a design so serious , and so solidly grounded , as that it pretends to . So that , instead of going so farr to find out the Signs , which may discover the Inclinations , the Motions of the Soul , Vertues and Vices , This contents it self with those , which are nearer hand , and more manifest , and such as may be deducible from sublunary Causes .

SECT. 1. Of the several parts which compleat THE ART HOW TO KNOW MEN.

THe said Art then makes account to comprehend all the knowledge it may give , and the several discoveries it is to make , in Nine general Treatises ; whereof , The First shall contain the Characters of the Passions , in two and twenty Chapters . The Second , the Character of Vertues and Vices , in an hundred Chapters . The Third , the Temperaments , in two and fifty Chapters . The Fourth , the nature of those living Creatures , which contribute any way to the Physiognomy , in twenty nine Chapters . The Fifth shall treat of the Beauty of Man and Woman , in fifty Chapters . The Sixth , of the Morality of several Nations , according to the Climates , in sixty Chapters . The Seventh , Of the Inclinations , proceeding from Age , Fortune , Course of Life , &c. in twenty Chapters . The Eighth , Of Dissimulation , and the ways how it may be discovered . The Ninth , and last , shall set in order all the Signs which shall be deduc'd from these great sources ; shall shew , as it were , at the first sight , those , which ought to discover every Inclination in particular , every Motion of the Soul , every Vertue , and every Vice , and so compleat and give its utmost perfection to THE ART HOW TO KNOW MEN.

CHAP. X. What qualities are requisite in that person , who would apply himself to THE ART HOW TO KNOW MEN.

IF Antiquity had reason to say , That the case is the same with Sciences , as with Seeds , and Plants , which never bring forth any thing , if they meet not with a soil fit for them ; it is certain , that there is not any , wherein that Truth may be more evident , then in those Sciences , which pretend to Divination , as being such as will become barren and of no advantage , if they meet not , in their minds who are desirous to make use of them , with the dispositions which are necessary thereto . Thence it is , that Ptolemy tells us , that it is not sufficient to know the Rules and Maxims of them , and that if the Student have not the particular Genius , which those Sciences require , he will never be able to make a rational judgment . So that before he exercise himself in THE ART HOW TO KNOW MEN , he ought to know , what that particular Genius is , whereof he stands in need , as also the Qualities he should be Master of , to make his advantage of that familiarity .

I shall not make the business more difficult then it is , nor bring in hither all the other Sciences , to keep this Art of ours company . I might say , that Medicine and Moral Philosophy are particularly requisite thereto ; That treating of Climat● , and the natures of several Animals , it cannot well be without Geography , and Natural Philosophy ; That treating further of the Proportions and Figure of parts , it it might seem not well able to do it , without Arithmetick and Geometry ; And , in fine , that its judgments being grounded on a continual ratiocination , and one of its Rules deriving its name from Syllogism , it were requisite , that he , who would apply himself thereto , should be an excellent Logician . And no doubt , to proceed further in this consideration , we may affirm , that there is not any Science , but may be made serviceable to this . But there is no necessity , that a Man should go and consult Hippocrates , Aristotle , Euclid , and Ptolemy to become a Proficient therein , and balking all those studies , that of the present work will , in my judgment , be sufficient to learn It , and to make an advantageous use thereof .

But for this latter , I require in him , who would exercise himself therein , two things , which I cannot absolutely teach him . One shall promote the good use he may make of this Science ; and the other shall prevent his abusing of it ; as shall be deduc'd in the two next ensuing Articles .

Art. 1. Of the Genius requisite , or in order to the exercise of this Art .

OF those two things , the former is the particular Genius we spoke of , under which denomination , I comprehend all the endowments and qualities , requisite to this Art : For I dissent from those who derive it from the Starrs . It is a fantastick imagination of the Astrologers , to assign to every man two Genius's ; one to have the presidence of Life , and is such as proceeds from the disposition of the Heavens , at the time of the Nativity ; the other , to preside over the profession , which the party is afterwards to follow , and that does not proceed from the general constitution of the Heavens , as the former , but from the particular disposition of some certain Starrs , to which they assign the direction of the Art , and Profession , which a man is to exercise , ; and these they affirm to be Mars , Venus , and Mercury , in the first , seventh , or tenth House . And this is that they call the Ascendent , of whose influence this Genius is the effect ; This is that which the Platonists keep so much stirr about , and whose acquaintance and familiarity they so earnestly endeavour to acquire . But these are no better then ridiculous and dangerous Visions , which insinuate a certain false representation of those Truths taught us by Theology , and such as Faith and Philosophy do justly condemn .

For my part , I am of Opinion , that we may say , of this Genius , what Hippocrates says of the good fortune of the Physician , that this latter proceeds not from any occult cause , which produces its effects without him , and contrary to his expectation , but is absolutely the effect of his Abilities , and Conduct ; And , in a word , that his Prudence makes his own good fortune , and his Patient's . For , without question , the case is the same with the Genius , which is necessary for the Art we treat of . It is not some invisible Daemon , that illuminates the mind , by secret lights and guides , and directs it , in particular discoveries of this Science : But it is a just and exact application of its Rules , or rather that Prudence , which , putting the general Maximes in use , fitly applies them to particular Subjects .

Now , this Prudence proceeds partly from the Nativity , and party from Study and Exercise . From the Nativity do proceed the natural Qualities and Endowments of the Mind , requisite for the exercise of a Habit. This is properly the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Greeks , whichich we may call good or fortunate Discent , whereof , as Plato affirms , there are three kinds ; one , proper to Sciences ; another , to Manners ; and the last , to Arts , such as is that , which THE ART HOW TO KNOW MEN does require .

Art. 2. Of the natural Qualities which are requisite for the exercise of this Art .

THe natural Qualities of the Mind , necessary in order to the exercise of this Art , are strength of Imagination , and soundness of Judgment . For , though Memory be also requisite therein , in regard there is a necessity of remembring many Precepts , a great number of Signs , and the connexion and correspondence of many things , whereof this Art is full ; yet is it certain , that the greatest burthen lies upon the Imagination and the Judgment . For a man must , of a sudden , frame to himself several Images ; he must observe divers conformable and disconformable Signs , and afterwards make a comparison between the one and the other , to distinguish the stronger from the weaker ; in which operation , it is out of all doubt , that the Understanding and the Judgment are more put to it , than the memory , which hath made its provision long before , whereas the others are hastily set on work , and not allow'd the leisure to prepare themselves for it .

But to these natural Qualities there are yet two other things to be added , Method , and Exercise : For the latter brings a man to a certain facility of judging well , which cannot be acquir'd by any other means , and creates a kind of confidence , which may be interpreted an Enthusiasm and Divine Distraction or Fury in these Sciences .

Art. 3. Of the Method , necessary in order to the Exercise of this Art .

THe Method we spoke of , consists in certain general Rules , which are to be observ'd in order to the making of a more infallible judgment . We shall here set down those we conceive the most considerable .

The First is , That our Artist ought very-carefully to examine the Signs , which proceed from the external causes , which of them are transient , and which are common , and not to make any judgment by them .

The Second ▪ One single Sign is not to be thought sufficient to make a judgment of the Inclinations and Habits ; but it is requisite there should be more . For it is imprudence , as Aristotle affirms , to give credit to one single mark : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The Third . When there happen to be contrary Signs , it is requisite a particular Observation be made of the stronger , and the judgment is to proceed according to them . Now , we have given an account of the strength and weakness of Signs , in the Second Chapter of this Second Book .

The Fourth . Our Artist is , above all things , to consider the Temperament of the person , whose humour he would discover , and use it as a Rule whereby he is to measure all the other Signs . For , being the present and inseparable instrument of the Soul , it fortifies , or weakens , the other Signs , proportionably to its conformity or opposition thereto .

The Fifth . It is further requisite , that he strictly examine the strength or weakness of the party's mind ; for both these have a great influence over the passions and habits , in as much as most of the passions are rais'd in the Soul , for want of knowing the causes thereof . It is possible one may conceive himself injur'd , when there is not any injury done him ; and some other may be seiz'd by an apprehension , who hath no cause 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 Art how to know men may judge 157 Art. 1. What Moral actions are 158 2. What Right Reason is 159 3. Why the Vertues are in the mean 160 4. Of the Seat of Moral Habits 162 5. That there are four powers which may be regulated by Right Reason 166 SECT. 1. Of PRVDENCE 167 SECT. 2. Of JVSTICE 171 SECT. 3. Of TEMPERANCE 175 SECT. 4. Of FORTITVDE 180 THE SECOND BOOK . CHAP. I. Of the Means whereby Men may be known 183 Art. 1. What Causes they are which serve for Signs 185 2. What the Effects are which serve for Signs 186 CHAP. II. Of the Strength and Weakness of Signs 187 Art. 1. What Judgment is made of the Causes ibid. 2. Of the next Causes 188 3. Of the Remote Causes 189 4. What Judgment that is which is made by the Effects 190 CHAP. III. Of the Natural Signs 191 Art. 1. Of the Difference of Signs 194 2. Of the Means assign'd by Aristotle to discover the efficacy of Signs 195 3. That the Passions are most apparent in the Head 196 4. That the Inclinations are most apparent in the Head 199 5. That the Inclinations are discoverable by the Arms and Leggs 201 6. From what places the Signs are taken 203 CHAP. IV. Of the Rules , which Physiognomy hath fram'd upon the natural Signs , in order to the discovery of the Inclinations 205 Art. 1. Of the Progress of Physiognomy 206 2. That the Syllogistical Rule was added by Aristotle 207 3. The defects of the first Rule of Physiognomy ibid. 4. The defectiveness of the second Rule 208 5. How Aristotle makes use of the second Rule 209 6. What the Syllogistical Rule is 211 CHAP. V. After what manner THE ART HOW TO KNOW MEN ; makes use of the Rules of Physiognomy 212 Art. 1. How the said Art makes use of the first Rule of that Science 212 2. How it makes use of the second Rule 214 3. How the said Art makes use of the third Rule 215 4. How the said Art makes use of the fourth Rule 216 5. Why The Art how to know Men treats of the Temperaments 217 6. That there are other Rules besides those of Physiognomy , whereby the Inclinations may be discover'd 218 CHAP. VI. How the Actions and Motions of the Soul are known 220 Art. 1. That there are two kinds of Actions 221 2. Of Dissimulation 222 3. How Actions may be foreseen 223 4. How the Passions may be foreseen 224 5. Whether contingent Actions may be foreseen 226 CHAP. VII . How the Habits may be known 227 Art. 1. Of the discovery of the Moral Habits ib. 2. How the Intellectual Habits may be known 228 CHAP. VIII . Of Astrological Signs 230 The first Letter to Monsieur B.D.M. upon the Principles of CHIROMANCY 232 Art. 1. That , of Situations , some are more noble then others 243 2. That the nobler Situations are design'd for the more excellent parts ; and that the excellency of the Parts is deduc'd , from the advantage they bring along with them 247 3. What advantages may be deduced from the Hands 248 4. That the Right Hand is more noble than the Left 250 5. That Motion begins on the Right side 252 6. That the Hands have the greatest portion of natural heat 253 7. That there is a greater communication between the Hands and the nobler parts 255 8. That some secret Vertues are convey'd from the nobler parts into the Hands 256 9. That Nature does not confound the Vertues 257 10. That the Vertues of the nobler parts are not receiv'd into the same places of the Hand 259 11. That there is a Sympathy between the Liver and the Fore-finger 260 12. That there is a Sympathy between the Heart and the Ring finger 261 13. That there is a like Sympathy between the Spleen and the Middle-finger 264 14. That there is a Sympathy between all the interiour parts , and the other parts of the Hand 267 15. That the Face is the Epitome of all the exteriour parts 268 16. That there is a mutual Sympathy between all the parts 269 17. That the distribution of the Veins made by Hippocrates , for the discovery of the said Sympathy , was not understood either by Aristotle , or Galen 270 18. Whence proceeds the regularity which Nature observes in her evacuations 274 19. That the Stars , or Planets , have a certain predominancy over the several parts of the Hand 278 20. That the Planets have a predominancy over the interiour parts 281 21. That the Moon hath such a predominancy over the Brain 282 22. That the Sun hath the like predominancy over the Heart 284 23. That the other Planets have the Government of the other interiour parts 287 24. That the Principles establish'd regulate many doubtful things in Chiromancy 289 The Second Letter to Monsieur B.D.M. upon the Principles of METOPOSCOPY 292 Art. 1. That Metoposcopy hath the same Principles with Chiromancy 294 2. What parts of the Face are govern'd by the Planets 296 3. That not only the Forehead , but also the other parts of the Face are to be considered in Metoposcopy 300 4. That the Sun and Moon have the government of the Eyes 301 5. That Venus hath the government of the Nose 304 6. That there is a correspondence between all the marks of the Face , and others in other parts of the Body . 305 7. Whence the Lines of the Forehead proceed . 307 8. What particular Planet hath the government of the Forehead . 311 9. That Jupiter hath the government of the Cheeks 314 10. That Mercury hath the like government over the Ears . 315 11. That Mars hath the government of the Lips ibid. CHAP. IX . What Judgment is to be made of Chiromancy & Metoposcopy 317 SECT. 1. Of the several parts which compleat THE ART HOW TO KNOW MEN 322 CHAP. X. What qualities are requisite in that person , who would apply himself to THE ART HOW TO KNOW MEN 324 1. Of the Genius requisite , or in order to the exercise of this Art 326 2. Of the natural Qualities which are requisite for the exercise of this Art 327 3. Of the Method , necessary in order to the Exercise of this Art 328 4. Of the Moderation of Spirit , indispensibly requisite in the Study of this Art 330 FINIS .