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
do's not admit of any in particular as oblig'd to be equally capable of all by reason of its being indeterminate and indifferent as we have shewn before It is therefore out of pure necessity that they are raised in the Soul and by the connexion and unavoidable consequence there is between the effects and their causes True it is indeed that Nature hath propos'd to her self to bestow on Man besides the Faculties convenient for his species those also which are proper to his Sex to wit the active vertue in order to generation and heat and drought to serve as instruments to that vertue as she hath bestow'd on the Woman the passive power and cold and moisture to perform the function of the material cause But all the Inclinations consequent to those qualities as confidence or fearfulness liberality or avarice c. are onely dispositions fram'd in the Soul without her knowedge and beside or against her intention It must be confess'd they are natural because they are by accident in the order of Nature and follow the causes which depend on the matter Nay they are allow'd to be perfections and if they should be wanting there would be a defect in as much as the causes from which they proceed necessarily require that consequence and concatenation which is between them For a Man who should not be couragious or a Woman who should not be timorous would be guilty of the same imperfection as a Lion that should be fearfull and a Hare that should be couragious Art 9. That there are some parts fram'd by Nature out of design others not THE same thing may be said of the Conformation of the parts for Nature hath in her Idaeas that figure which is most convenient to every species and which she would bestow on every individual were she not prevented by the particular causes such as is the Temperament And though she gives each Sex a different structure of body yet does she as much as lies in her power always preserve the character of the figure which is proper to the species For though the Conformation of the Woman's parts be different from that of the Man's yet is there a greater resemblance between her and Man than any other Animal whatsoever Now it is certain there are some parts which are proper to each Sex and such as Nature hath a design to frame after such and such a fashion as those that serve for organs to perform the functions whereto each of them is ordered But for the rest as height of stature largeness of head a square figure of the face c. which are to be observ'd in Man or lowness of stature littleness of head and roundness of face c. which are proper to the Woman all this variety I say proceeds not from the design of Nature but pure necessity consequently to the Temperament which is proper to either though it contributes to the perfection and beauty of the body for the reasons we have given already SECT 2. Wherein the Perfection of the Male consists Art 1. Of the Inclinations proper to Man THis presuppos'd we now come to observe the Inclinations consequent to the Temperament of Man Nature hath made him hot and dry for the end we have already assign'd But according to the proportion of his being hot he must necessarily be strong and consequently thereto that he should be naturally Couragious desirous of Fame Magnanimous Sincere Liberal Mercifull Just Gratefull and consequent to his being dry he should be Resolv'd Constant Patient Modest Faithfull Judicious The reasons of all these effects are easily found For as the Soul makes use of these qualities knows what she is able to perform by their means and is inclin'd to the actions conformable to their vertue So upon heâ— being sensible of the heat which is the principle of strength and courage she takes a confidence in her self and upon that she would command she courageously undertakes and slights small dangers And being courageous she is forward free and without artifice She is also liberal not onely upon this account that it is the property of heat to dilate it self but also for this reason that the confidence she hath of her self takes away the apprehension of wanting those things that shall be necessary for her She easily pardons because she thinks she cannot be injur'd She is just because she desires little as being satisfy'd with her self in fine she is gratefull because she is just and liberal On the other side as drought obliges things to keep within their bounds and hinders them from spreading and dispersing themselves so she accommodates her self to this vertue and is fortify'd within her self not easily changing the resolutions she hath taken patiently enduring the inconveniences which happen to her constantly endeavouring to perform the promises she hath made and not suffering her self to be carried away with the vanity of those honours which she deserves not In a word drought contributes to the purity of the Spirits and checks the impetuous sallies of the Imagination allowing the time required by the understanding for the consideration of things whence proceed prudence and soundness of judgment Art 2. That the Temperament of Man is hot and dry in the first degree BUt it is her to be observed that all these natural vertues are not consistent with these two qualities if they be excessive For if the heat be too great instead of Courage it will raise Temerity the desire of Fame will be chang'd into Pride Magnanimity into Insolence Liberality into Prodegality Justice into Severity Clemency into Induigence and Gratitude into Ostentation and Vanity In like manner if drought be predominant the Constancy of the Soul degenerates into Obstinacy Harshness Insensibility Austerity The perfection therefore of the Temperament convenient to Man in respect of his Sex should come as near as may be to the exact Temperature proper to humane Nature as we have shewn And so it may be affirm'd that it ought not to be hot and dry but in the first degree whatever goes beyond it leading to excess and imperfection The reason this that Nature which always endeavours to give the several Sexes the Temperament convenient to the species recedes no further from that Temperament than is necessary for the disposing of them into the order of those causes whereof they are to perform the function Whence it may be inferr'd that the least degree of heat and drought which Man may have beyond the exact Temperature is sufficient to give him the vertue and efficacy of the efficient cause The same thing is to be advanc'd concerning the Conformation of the parts for there is one conformation which is convenient to the species and is a mean between those which are proper to the several Sexes For as all things should aim at a certain mediocrity in humane nature for the reasons before alledged so ought the conformation of the body to be in the mean between the excess and defect which may
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