little more heat and drought and the Woman a little more cold and moisture And this is the true interpretation that â—â—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 â—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
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 Militaâ—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
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 â—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 actâ—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
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 inclinatiâ—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
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 indâ—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
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 â—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
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
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
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
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
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
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 gâ—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
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