Blood and the like what they are and to what end their matter and reason but especially whence they have their motion next to proceed to dissimilar parts and lastly to speak of those which consist therof as men Plants and the like Hence Patricius conjectures that his Books of the parts of living Creatures did immediately succeed those of the Meteors wherein he treateth as he proposeth of Similar parts unto the tenth Chapter of the second Book and from thence of the dissimilar But to reduce his Books of living Creatures to this method is the lesse certain for as much as many of these besides those which treated particularly of Anatomy have been lost of which perhaps were some which might better have cleared the series for in the Books themselves concerning Animals there is nothing to ground it upon For the same reason it is uncertain where his Books of Plants ought to have been placed which are lost Perhaps they might precede those of Animals for he asserts that Plants have souls contrary to the Stoicks endued with vegetative power that they live even though cut asunder as insects whereby two or more are made of one that the substance they receive by aliment and the ambient air is sufficient for the preservation of their naturall heat As concerning Animals we have Of their Going one Book Of their History ten Books Of their parts four Books Of their Generation five Books So exquisitely hath he treated upon this subject as cannot well be expressed by an abridgement and therefore we shall omit it the rather because little or nothing was done herein by the Academicks or Stoicks a collation with whom is the principall design of this summary CHAP. XIV Of the Soul THe knowledge of the Soul conduceth much to all Truth and especially to Physick for the Soul is as it were the principle of animate things Animate things differ from inanimate chiefly by motion and sense Whence the antient Philosophers defined the Soul by these Democritus the Pythagoreans Anaxagoras by motion Empedocles and Plato by knowledge others by both others by incorporeity or a rare body Thales something that moveth Diogenes air Heraclitus exhalation an immortall substance Hippo water Critias blood The soule doth not move it selfe as Democritus held for whatsoever is moved is moved by another Again if the soul were moved perse it would be in place and it were capable of being moved violently and it would be of the same nature with the body and might return into the body after the separation Neither is the soul moved by it selfe but from its objects for if it were moved essentially it might recede from its essence The soul therefore is not moved perse but by accident only according to the motion of the body The soul is not Harmony a proportionate mixture of contraries for then there must be more souls in the same body according to the different constitution of its parts But though we commonly say the soul grieveth hopeth feareth c. we are not to understand that the soul is moved but only that these are from the soul in the body that is moved some by locall motion of the Organs others by alteration of them To say the soul is angry is no more proper then to say she builds for it is the man that is angry by the soul otherwise the soul were liable to age decay and infirmity as well as the organs of the body Neither is the soul a rare body consisting of elements for then it would understand nothing more then the elements themselves neither is there a soul diffused through all things as Thales held for we see there are many things inanimate Some from the different functions of the soul argue that there are more souls then one in man or that the soul is divisible the supream intellectuall part placed in the head the irascible in the heart concupiscible in the liver But this is false for the Intellect is not confined to any part of the body as not being corporeall nor organicall but immateriall and immortall The soul is the first intelechie of a naturall organicall body having life potentially First Entelechie Entelechie is two-fold the first is the principle of operation as Science the second the Act it selfe Of a Naturall not of an artificiall body as a Tower or Ship Organicall body that is endued with instruments for operation as the eye for seeing the ear for hearing even plants have simple Organs Having life potentially as it were in it selfe for potentially is lesse then actually actually as in him that wakes potentially as in him that is asleep The soul is otherwise defined that by which we first live feel and understand whence appeareth there are three faculties of the soul nutritive sensitive intellective the inferiour comprehended by the superiour potentially as a triangle by a quadrangle CHAP. XV. Of the Nutritive faculty THe first and most common faculty of the Soul is the Nutritive by which life is in all things the acts and operation thereof are to be generated and to take nourishment Nutriment is received either towards Nutrition or augmentation Nutrition is the operation of the Nutritive faculty conducing to the substance it self of the animate being Augmentation is the operation of the Nutritive faculty whereby the animate body encreaseth to perfect Magnitude In nutrition are considered the Soul nourishing the body nourished and the food by which the nourishment is made hereto is required a Naturall heat which is in all living creatures The aliment is both contrary or unlike and like to the body nourished as it is undigested we say nourishment is by the contrary as altered by digestion like is nourished by its like CHAP. XVI Of the Sensitive Faculty THE Sensitive faculty of the Soul is that by which sence is primarily in Animals Sense is a mutation in the Organ caused by some sensible Object It is not sensible of it self nor of its Organ not of any interiour thing To reduce it to act is requisite some externall sensible object for sense cannot move it self being a passive power as that which is combustible cannot burn it self Of sensible Objects there are three kinds proper which is perceived by one sense without errour as colour in respect of sight Common which is not proper to any one but perceived by all Accidentall which as such doth not affect the sense Sense is either Externall or Internall the externall are five Seeing Hearing Smelling Touching Tasting The object of Seeing is Colour and some thing without a name that glisters in the dark as the scales of fish glow-worms and the like Colour is the motive of that which is actually perspicuous nothing therefore is visible without light Perspicuous is that which is visible not by it self but by some other colour or light as Air Water Glasse Light is the act of a perspicuous thing as it is perspicuous It is not fire not
God Hence Platonists argue the World is eternall its soul being such and not capable of being without a body that also must be from eternity as likewise the motion of the Heavens because the Soul cannot be without moving Sect. VII THe antient Ethnick Theologians who cast Poeticall vails over the face of their mysteries expresse these three natures by other names Coelum they call God himself he produc'd the first Mind Saturn Saturn the Soul of the World Iupiter Coelum imples Priority and excellence as in the Firmament the first Heaven Saturn signifies Intellectuall nature wholly imploy'd in contemplation Iupiter active life consisting in moving and governing all subordinate to it The properties of the two latter agree with their Planets Saturn makes Men Contemplative Iupiter Imperious The Speculative busied about things above them the Practick beneath them Sect. VIII WHich three names are promiscuously used upon these grounds In God we understand first his Excellence which as Cause he hath above all his effects for this he is called Coelus Secondly the production of those effects which denotes conversion towards inferiours in this respect he is sometimes called Iupiter but with an addition Optimus Maximus The first Angelick nature hath more names as more diversity Every creature consists of Power and Act the first Plato in Philebo calls Infinite the second Finite all imperfections in the Mind are by reason of the first all perfections from the latter Her operations are threefold About Superiours the contemplation of God about the knowledge of herself about inferiours the production and care of this sensible World these three proceed from Act. By Power she descends to make inferiour things but in either respect is firm within her self In the two first because contemplative she is called Saturn in the third Iupiter a name principally applyed to her power as that part from whence is derived the act of Production of things For the same reason is the soul of the World as she contemplates her self or superiours termed Saturn as she is imployed in ordering worldly things Iupiter and since the government of the World belongs properly to her the contemplation to the Mind therefore is the one absolutely called Iupiter the other Saturn Sect. IX THis World therefore as all other creatures consisteth of a Soul and Body the Body is all that we behold compounded of the four Elements These have their casuall being in the Heavens which consist not of them as sublunary things for then it would follow that these inferiour parts were made before the Celestiall the Elements in themselves being simple by concourse causing such things as are compounded of them Their formal being from the Moon down to the Earth Their participate and imperfect under the Earth evident in the Fire Air and Water experience daily finds there evinc'd by naturall Philosophers to which the antient Theologians aenigmatically allude by their four infernall Rivers Acheron Cocytus Styx and Phlegeton We may divide the body of the World into three parts Celestiall Mundane Infernall The ground why the Poets â—eign the Kingdom of Saturn to be shar'd betwixt his three Sons Iupiter Neptune and Pluto implying only the three-fold variation of this corporeall World which as long as it remains under Saturn that is in its Ideal Intellectual being is one and undivided and so more firm and potent but falling into the hands of his Sons that is chang'd to this material Being and by them divided into three parts according to the triple existence of bodies is more infirm and lesse potent degenerating from a spiritual to a corporeal estate The first part the heavenly they attribute to Iupiter the last and lowest to Pluto the middle to Neptune And because in this principality is all generation and corruption the Theologians express it by the Ocean ebbing or flowing continually by Neptune understanding the Power or deity that presides over Generation Yet we must not imagine these to be different souls distinctly informing these three parts the World her self being one can have but one Soul which as it animates the subterraneall parts is called Pluto the sublunary Neptune the celestiall Iupiter Thus Plato in Philebo averrs by Jove is understood a regall soul meaning the principall part of the World which governs the other This opinion though only my owâ—â— I suppose is more true then the expositions of the Grecians Sect. X. NExt that of the World Platonists assign many other rational souls The eight principall are those of the heavenly Spheres which according to their opinion exceeded not that number consisting of the seven Planets and the starry Orb. These are the nine Muses of the Poets Calliope the universall soul of the World is first the other eight are distributed to their severall Spheres Sect. XI PLato asserts That the Author of the World made the mundane and all other rationall souls in one Cup and of the same Elements the universall soul being most perfect ours least whose parts we may observe by this division Man the chain that ties the World together is placed in the midst and as all mediums participate of their extreams his parts correspond with the whole World thence called Microcosmus In the World is first Corporeall Nature eternall in the Heavens corruptible in the Elements and their compounds as Stones Mettals c. Then Plants The third degree is of Beasts The fourth rationall souls The fifth Angelicall minds Above these is God their origine In man are likewise two bodies one eternall the Platonists Vehiculum coeleste immediately inform'd by the rational soul The other corruptible subject to sight consisting of the Elements Then the vegetative faculty by which generated and nourished The third part is Sensitive and motive The fourth Rational by the Latine Peripateticks believ'd the last and most noble part of the Soul yet above that is the Intellectuall and Angelick the most excellent part whereof we call the Souls Union immediately joyning it to God in a manner resembling him as in the other Angels Beasts and Plants About thâ—se Platonists differ Proâ—lus and Porphyrius only allow the rationall part to be Immortall Zenocrates and Speusippus the sensitive also Numenius and Plotinus the whole Soul Sect. XII IDeas have their casuall being in God their formall in the first Minde their participated in the rationall Soul In God they are not but produced by him in the Angelick nature through this communicated to the Soul by whom illuminated when she reflects on her intellectuall parts she receives the true formes of things Ideas Thus differ the Souls of Men from the Celestiall these in their bodily functions recede not from the Intellectuall at once contemplating and governing Bodies ascend to them they descend not Those employ'd in corporeall office are depriv'd of contemplation borrowing science from sence to this wholly enclin'd full of errors Their only means of release from this bondage is the amatory life which by sensible beauties exciting in the soul a remembrance
it as by a head-strong horse and therefore properly may use that saying Against my Iudgement Nature forceth me Meaning by judgement the knowledge of right things for man is carried beyond nature by passion to transgresse naturall reason and right All those who are led by passion are diverted from reason but in another manner then those who are deceived For the deceived as for example They who think Atomes to be the principles of all things when they come to know that they are not change their judgement but those that are in passion although that they are taught not to grieve or fear or give way to any passion in the Soule yet they do not put them off but are led on by their passions untill they come to be subject to their tyrannicall sway CHAP. VIII Of Sicknesse and Infirmities THE fountain of all passions is Intemperance which is a totall defection from the minde and from right reason so averse from the prescription of reason that the appetites of the Soul can by no means be ruled or contained As therefore Temperance allayeth appetites and causeth them to obey right reason and preserveth the considerate judgments of the minde so Intemperanâ—e the enemy thereto enflameth troubleth and enciteth the state of the Soul Thus griefes and fears and the rest of the passions all arise from this For as when the blood is corrupt or flegme or choler aboundeth sicknesses and infirmities arise in the body so the disorder of ill opinions and their repugnance to one another devesteth the Soule of health aâ—d troubleth it with diseases By passions the minde becommeth indisposed and as it were sick Sicknesse of minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an opinion and desire of that which seemeth greatly expetible but is not such as love of women of wine of mony These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have likewise their contraries in the other extream as hatred of women of wine of men This sicknesse of minde happening with imbecillity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity For as in the body there are infirmities as Gouts Convulsions and the like so are there inFirmities in the minde as love of glory love of pleasure And as in bodies there is a propensity to some particular diseases so in the minde there is a proclivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some particular passions as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propensity to envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propensity to unmercifulnesse and the like In this place much pains hath been taken by the Stoicks chiefly by Chrysippus to compare the sicknesses of the minde with those of the body Passion for as much as opinions are inconstantly and turbulently tossed up and down is alwaies in motion and when this fervour and concitation of the minde is inveterate and as it were setled in the veines and marrow then ariseth sicknesse and infirmity and those aversions which are contrary to those infirmities and diseases These differ only intentionally but really are the same arising from desire and pleasure for when mony is desired and reason not immediately apply'd as a Socratick medicine to cure that desire the evill spreadeth through the veines and cleaveth to the bowells and becommeth sicknesse and infirmity which when they grow inveterate cannot be plucked away The name of this sicknesse is avarice In like manner arise other sicknesses as desire of glory desire of women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest of sicknesses and infirmities Their contraries arise from fear as hatred of women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatred of mankinde inhospitality all which are infirmities of the minde arising from fear of those things which they flie and shun Infirmity of minde is defined a vehement opinion inherent and wholly implanted in us of a thing not to be desired as if it were exceedingly to be desired That which ariseth from aversion is defined a vehement opinion inherent and throughly implanted in us of a thing that ought not to be shunn'd as if it ought to be shunned This opinion is a judging our selves to know what we have not Under Infirmity are these species Love of mony of honour of women of curious meats and the like Love of mony Avarice is a vehement opinion inherent and throughly implanted in us as if it were exceedingly to be desired In the like manner are all the rest defined Aversions are defined thus Inhospitality is a vehement opinion inherent and throughly implanted in us that guests ought to be shunned In like manner is defined hatred of women-kinde such as was that of Hippolitus and of man-kinde as that of Timon As some are more prone to one sicknesse then to another so are some more inclinable to fear others to other passions in some is anxiety whereby they are anxious in others choler which differeth from anger for it is one thing to be cholâ—rick another to be angry as anxiety differs from griefe for all are not anxious who are sometimes grieved nor are all that are anxious grieved alwaies as there is a difference betwixt ebriety and ebriosity and it is one thing to be a lover another to be amorous This propensity of severall persons to severall sicknesses is called from an analogy to the body Infirmity whereby is understood a propensity to be sick but in good things because some are more apt to some goods then to others it is stiled Facility in ill things Proclivity implying a lapsion in neuters it hath the former name As there is sicknesse infirmity and defect in the body so in the minde Sicknesse is the corruption of the whole body Infirmity is sicknesse with some weaknesse Defect is when the parts of the body disagree with one another whence ariseth pravity distortion deformity of the limbs so that those two sicknesse and infirmity arise from the confusion and trouble of the health of the whole body defect is seen in perfect health But in the minde sicknesse is not distinguish'd from infirmity but by cogitation only Vitiosity is a habit or affection inconstant in it selfe and oft differing in the whole course of life so that in one by corruption of opinions is bred sicknesse and infirmity in the other inconstancy and repugnance For every viâ—e hath not disagreeing parts as of them who are not far from wisdome that affection is different from it selfe as being unwise but not distorted nor depraved Sicknesses and infirmities are parts of vitiosity but whether passions are parts thereof also it is a question For vices are permanent affections passions are moving affections so that they cannot be parts of permanent affections And as in all things the Soul resembleth the Body so in good likewise In the body the chieâ—est are beauty strength health foundnesse agility so likewise in the minde And as the good temper of the body is when those things whereof we consist agree well among themselves so the health of the Soule is when the judgments and opinions thereof
likely that ours are not of a neglectfull humour but pleas'd with the past advantage they have received by us no lesse then with the present of a short benefit the requitall is short lasting benefits produce a return equall to their profit and I foresee that what is mine will hereafter appear more gracious to my friends and therefore I exact no rewards of them I account nothing of equal value in exchange with Philosophy but friendship nor like the Sophists have I any diffidence of those things that are mine for being old they renew and in their decaying age flourish which makes them more acceptable to the Disciples and their Father more esteemed Living he obtains honour dead is thought worthy of memory and if he leave an Kinsman behind him they will respect him like his Nephewes and Brethren and show him all kindnesse as being allied to him by more then a Naturall affinity Neither if they would can they neglect him in misfortunes no more then we can slight them who are near to us in blood for affinity in soul forceth them to relieve the Son of the dead as if he were their own brother when they call to mind his Father whose dishonour they account their own Now judge if I order my affairs ill or take no care for my Children so as when I die they shall be destitue of necessaries who leave them not wealth but such Guardians as will have a care of them and wealth No History makes mention of any man that hath been made better by riches A tried friend in this is to be preferr'd before tried gold that he is not beneficiall to every one who desires him but to those he lovse best Nor doth he supply onely the necessities of life but is serviceable as well to the soul of him that hath him and is most conducing to virtue without which nothing profieth but we will consider more exactly upon these things when we meet thus much serve as a cursory answer to your demand Epist VII I Wonder not at what you write that you do suspect the Thirty continue the same mind to us since your departure which they had when you were here As soon as you were gone they began to have a jealousie of me and there past amongst them a murmure that these things were not done without Socrates within few daies they cited me to the Court where some complaints were preferr'd against me and when I defended my self they commanded me to go to the Pyraeum to apprehend Leon their intention was to put him to death that they might enjoy his estate and make me partner in their injustice when I refused and said something to this effect that I would never willingly subscribe to an unjust act Charicles was present and inwardly vext Socrates saith he dost thou think to talk thus peremptorily and not suffer ten thousand ills Charicles said I but none so hainous as to do unjustly Hee answered not a word nor any of the rest but ever since they have liked me the worse As for you some that were then present reported that your affairs succeed to your wish that the Thebans in your exile received you kindly and will assist your return to their utmost Some were troubled at this news and the more because it lessen'd their hopes of supply from Lacedaemon for they who came along with the Ambassadours affirmed that the Lacedaemonians were engaged in a great war and the Ephori hearing of those troubles were discontented and said that the Lacedaemonians had not intrusted with the City to see it destroy'd for if they would have done so it were most easie for them who had the Command being withall instigated therunto by the Corinthians and Thebans and that the City might be better govern'd under an Oligarchy then a Democracy If all this be true and your affairs succeed as they report there is great likely hood that upon you coming in with the Thebans the Lacedaemonians not aiding these all things here may be easily composed Besides many of the Natives who now are quiet through fear if they perceived never so little that you were firme will readily forsake this party because in this government of the City nothing is left them entire but through many and continuall enormities all is in confusion the greater part is revolted as well as you the rest if they had the least encouragement from abroad would suffer the same that you have So that if no other yet this example would manifest that the greatest unhappinesse of Cities is the wickednesse of their Rulers for they are so blinded with self interest that they will not desist though they see all things go to ruine but with what they first troubled think to settle affairs continuing banishments sequestrations and unjust deaths not considering he is an ill Physician who prescribes for a Remedy the cause of the disease But those are incurable you shall doe well to have a care of your self for all that are here have but this hope left if you act wisely to be freed from a heavy and grievous Tyranny THE CLOVDS of Aristophanes Added not as a Comicall divertisement for the Reader who can expect little in that kind from a subject so antient and particular but as a necessary supplement to the life of Socrates Act. I. Scen. I. Strepsiades Phidippides Servant Streps. OH oh Great Iove how long a night is this how endlesse Will't neer be day I heard the Cock again Yet still my servants snore 't is but of late They durst do thus curse o' this war that awes me And will not suffer me to beat the Rogues My good Son sleeps too wrapt ore head and ears Well let me try to bear them company Alasse I cannot so perplext and tortur'd With charges bills for Horse-meat interest All for this hopefull Son who in 's curl'd locks Aides matches keeps his Coach and dreames of Horses Whilst I unhappy see th' unwelcome Moon Bring on the Quarter day and threaten use-mony Boy snuffe the light bring my account book hither That I may summe my debts and interest Let 's see twelve pound to Pasia ha twelve pound To Pasia how laid out to buy Coppatia Would I had paid this eye for him Phid. Hold Philo You 'r out of the way begin again Streps. I this This is the misery that ruines me His very sleeps are taken up with Horses Phid. How many courses will the manage hold Streps. Many a weary course thou leads thy Father But how much more owe I then this to Pasia Three pound t' Amynias for Chariot wheeles Phid. Go sirrah take that horse and turn him out Streps. I thou hast turned me out of all my means Charges at Law will eat me up my Creditours Threaten to sue me to an execution Phid. Why do you wake all night and tosse so Father Streps. I cannot sleep the Scrivener doth so bite me Phid. Yet let me rest a little longer Streps.
proper place which by reason of its even weight is the Centre the aether extâ—riour is divided into the sphear of fixed Starrs and that of Planets Next to these is the Air in the midst the Earth with its humidity CHAP. XVI Of the younger Gods makers of men AFter that all these were framed there remained three kinds of living Creatures which were to be mortall Volatile Aquatile and Terrestriall the generation whereof he committed to his Son left if he himself had begotten them they should have been immortall as well as the rest They borrowing some little parts from first matter for a certain time formed mortall living Creatures and because of Mankind as being next to the Gods both the Father of all things and his Sons likewise have a particular care the Maker of all things sent down himself their Soules into the earth equall in number to the Starrs having imposed each one his proper Star as a vehiculum like a Law-giver he pronounced decrees unto them that he himself might be inculpable which was that there should arise mortall affections from the body first senses next pleasure then grief and fear and anger which those soules that should overcome and not suffer themselves to be transported by them should justly be accounted Victors and at the last return to their proper Star though they which should be transported by injustice should in the second generation undergoe the lives of women wherein if they ceased not from their wickednesse they should at last transmigrate into the Nature of brute Beasts the end of these Labours shall then be when they have overcome the innate affections of the body and then return to their proper habit CHAP. XVII Of the Body and parts of man and Powers of the Soul THe Gods first formed man of Earth Fire Air and Water borrowing some parts from matter to be restored in their due time which they so connected to one another by secret ties as that of all these they framed one body The most excellent part of the soul that was sent down from Heaven they placed in the Head for which as a manured Field they prepared the Brain About the face they disposed Organs proper for sense Marrow they made of smooth straight triangles of which the Elements were formed that it should be the Origine of prolifick seed Benes they formed of Marrow and Earth the Earth moistned and often dipt in Water and Fire Flesh is compounded of salt and sharpe as of a kind of ferment Marrow they enclosed with bones bones with sinewes instead of chaines that by these inflexions the knitting of the joints might be plyant Over these as a cover is extended the Skin partly white partly black for beauty and use Of these likewise consist the internall bowells and the belly and the intestines every where rolled about it And from the mouth above the aspera arteria and the oesophagus of which one commeth down to the stomack the other to the Lungs Meat is digested in the belly by spirit and heat and thence distributed to the whole body according to their severall constitutions The two veines passing along the spine of the Back meet and crosse at the head where they spread into many parts Thus when the Gods had made man and given him a soul as the Mistresse of his body they placed the principall part of that soul to which Reason appertaineth in the head Whence is derived marrow and sinewes and by the different affection of this the minde likewise is altered Moreover they gave him senses as the attendants of Reason and the power of judging and contemplating with Reason Those parts of the soul which are moved by meaner affections they seated in lower places the irascible part in the heart the concupiscible about the belly and the parts next to the Navell of which hereafter CHAP. XVIII Of sight AFter that the Gods had placed the eyes conduits of light in the face they included in them a fiery light which being smooth and in some manner thick they conceived of kin to diurnall light This breaketh forth every where at the Eyes but chiefly through the Eye-balls as being there most pure and clear This agreeing with the externall light as like with like affordeth the sense of sight whence in the night when the light vanisheth and is obscured this ray of ours no longer mingleth with the immediate air but on the contrary withdrawing it self inwards smooths and diffuses the motions that are in us and so bringeth on sleep whereby the eyelids are shut If it bring much rest the sleep is little disturb'd with dreams but if there remain any motions behind we are troubled with many illusions In this manner phantasies whether true or false arise Of the same Nature are images which we see in glasses or other smooth pellucid bodies which exist only by reflection For as the glasse is concave or convex or oblong the object is differently represented to the beholder The light being reflected to other parts those which are dispersed in convex meet in the concave for in some the right and left sides seem quite inverted in others alike in others those which are upwards seem downwards and on the contrary those which are downwards upwards CHAP. XIX Of the rest of the Senses HEaring is given for the perception of voice it ariseth from a motion made about the head and setteth in the liver Voice is that which passeth through the ears brain and bloud to the Soul A sharp voice is that which is moved swiftly deep which slowly great which much small which little Next followeth the sense proper to the Nostrills perceptible of odour Odour is an affection which passeth from the veines of the Nostrills to the parts of the Navell The Species thereof have no name except the two that are most common pleasant and unpleasant commonly called sweet and stinking All Odour is more thick then Air more thin then Water for Odour is properly said to be of those things which have not yet received perfect mutation but consist of a communion of Air and Water as smoke and mists For by the resolution of these into one another the sense of smelling is made Tast was made by the Gods to be the judge of different savours Hence are veines extended to the Heart by whcih several â—avours are examined These Veins by dilating or contracting themselves severally according to the Sapors presented to them discern their differences The differences of Sapours are seven sweet sharp sowre picqueant salt acid bitter the Nature of sweet Sapour is contrary to all the rest for by its power it sootheth and pleaseth the moisture of the tongue whereas of the rest some disturb and â—dispell it as acute Sapors some heat and fly upwards as the hot others being abstersive dissolve it as the bitter others are by degrees purgative and abstersive as the salt Of these some contract the passages they which do it more roughly are called acid they
Sense is true phantasy often false Sense is only of things present phantasy of the absent likewise Phantasy is not Science or Intellect for that is alwaies of things true and reall phantasy often is of things false Phantasy is not opinion for opinion is follow'd by faith phantasy is not Phantasy is a motion in animals from sense in act by which motion they are variously affected and conceive things sometimes true and sometimes false The errour of phantasy ariseth from the errour of the senses Phantasy therefore is of neer affinity with sense for though it be not sense yet it exists not without sense or in things that have no sense It is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from light for sight the most excellent of senses cannot act without light Many things are done by Animals according to phantasie either because they have not Intellect as Beasts or that intellect is obscured in them CHAP. XIX Of Memory and Reminiscence FRom Phantasy proceeds Memory which is of things past as sense is of the present opinion of the future Sense and Intellection are necessarily previous to memory Hence those Animals only which have sense of time remember as horses and dogs yet memory is not without phantasm even not that memory which is of Intelligible things for he that remembreth is sensible that he first saw heard or learn'd what he remembreth Memory therefore is reducible per se to phantasie as being of Phantasmes to intellect only by accident Hence in the same part of the Soul wherein Phantasie exists resideth likewise memory for if it were placed only in the intellectual faculty it would not be competent to Beasts which we see it is Memory is made by impression of some image by the sense upon the Soul Hence they who retain not the image and figure of sense either by continuall motion or excessive humidity as children or drought as old men remember not To memory therefore is required a moderate temperature of the brain yet more inclined to dry Reminiscence is not a resumption or assumption of memory but differs specifically from both these for Beasts have not Reminiscence though they have memory Reminiscence being made by discourse and diligent disquisition collecting one thing from another by a continued series and order untill at last we cal that to mind which we had forgotten CHAP. XX. Of Sleep and Waking TO Sense belongeth Sleep and Waking for those animate things which want sense neither sleep nor wake as Plants Sleep is an immobility and band as it were of sense waking is a solution and remission of sense The chief seat of sleep is the common sense which being bound up by sleep all the exteriour senses whereof this is the common Centre are bound up likewise and restrained for the rest and health of the Animal which is the end of waking also Every impotence of sense is not sleep but only that which is caused by evaporation of the Aliment Hence we are most subject to sleep after meat for then much humid vapour ascends which first maketh the head heavy by consistence there then descends and repells the heat whereby is induced sleep That sleep is made in this manner is evident from all soporiferous things as poppy which causeth heaviness in the head by sending up vapours Labour produceth sleep by dispersing the humours whence produceth vapour Drunken men Children are subject to sleep much melancholy persons little for they are so cold within that the vapour exhaleth not especially they being of a dry constitution Sleep therefore is a recession of the heat inward with a naturall kind of circumobsistence CHAP. XXI Of Dreams DReaming is an affection of the sensory part in as much as it is phantastick A Dream is an apparition or phantasme seen in sleep After the functions of the externall senses there remain their motions and similitudes induced by their objects into their Organs These occurring in sleep cause dreams but not at all times nor at every age for their species show not themselves but upon cessation of the humours Hence Dreams are not immediatly after sleep nor in infants soon after their birth for then there is too great commotion by reason of the alimentary heat As therefore in troubled water no image appeareth or if any much distorted but when it is calm the image is rendred clearly so when there is a tumult and agitation of the humours there are no images presented or those dreadfull such as are the Dreams of melancholly and sick persons but when the blood passeth smoothly and the humours are setled we have pure and pleasing Dreams A Dream therefore is a phantasm caused by motion of sensibles already perceived by sense occurring to Animals in sleep CHAP. XXII Of the Intellective Faculty THe third faculty of the Soul is the Intellective proper to man Intellect is that part of the Soul whereby it knoweth and understandeth It is twofold Patient and Agent Patient Intellect is that by which Intellect becometh all things for Intelâ—ection is like sense Sense is by passion from a sensible object intellect from an intellectuall The properties of patient Intellect are these it is void of corruptive passion it is apt for reception of species it is that species potentially it is not mixt with the body it hath no corporeall Organs it is the place of species That there is also an agent Intellect is manifest for in whatsoever kind there is somthing that is potentially all of that kind there is somthing likewise which is the efficient cause of all in that kind this is the agent Intellect a cognoscitive power which enlightneth phantasms and the patient Intellect The properties thereof are that it is separable from the body immortall and eternall that it is not mixt with the body that it is void of passion that it is ever in act but the patient Intellect is mortall which is the cause of Forgetfulness The action of the Intellect is twofold one Intellection of indivisibles in which is neither truth nor falshood as all simple apprehensions the other complex when we compound and unite notions by affirmation or negation This is alwaies either true or false the other neither The simple is precedent to the complex Intellect in act is either Practick or Theoretick As a sensible object reduceth the sensible faculty from power to act so doth an intellectuall object the intellectuall faculty and as the operation of sense is threefold simple apprehension judgment if it be good or ill and lastly appetition or aversion according to that perception So likewise is the operation of the practick intellect threefold First it is moved by phantaâ—mes as sense is by externall sensibles Secondly it judgeth the object to be good or ill by affirmation or negation Thirdly it moveth the will to pursue or shun it whence it is called practick This practick intellect is moved as well when the sensible object is absent as
Instruments if therefore Philosophy make Logick it is not its Instrument but part thereof Philosophy is by some compared to a field which produceth all manner of fruit Physick to the soil and tall trees Ethick to to the mature pleasant fruit Logick to the strong fence Others liken it to an Egge Ethick to the yolk which some affirm to bee the Chicken Physick to the white which is the nourishment of the Chicken Logick to the outside or shell Possidonius because the parts of Philosophy are inseparable from one another but plants are distinct from the fruits as walls from hedges chuseth rather to compare Philosophy to a living creature Physick to blood and flesh Logick to bones and nerves Ethick to the soul. Thus Sextus Empiricus by whom perhaps Laertius is to be corrected who saith They likened Ethick to the Flesh Physick to the Soul Lastly they compare Philosophy to a City well fortified and govern'd according to Reason Some affirm that none of these parts are distinct from the rest but all intermingled with one another for which reason they deliver them confusedly The greater part place Logick first Ethick next Physick last because the minde ought first to be fortified for the keeping of those things which are committed to it so as it be not easily expugnable The Dialectick place is a fortification for the minde Secondly to describe the contemplation of manners that they may be reformed which is safely undertaken when the Logicall power is first laid down Lastly to induce the contemplation of Nature for that is more divine and requireth a more profound attention This method Pittarch affirmes to have been observed by Chrysippus adding that of Physick the last part is that which treateth of God for which reason they call the precepts of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemes therefore that there is some mistake in Laertius who of those who place Logick first Physick next and Ethick next and Ethick last citeth Zeno in his Book of Speech and Chrysippus and Archedemus and Eadromus But Diogenes the Ptolemaean continueth he begins with Ethick Apollodorus puts Ethick in the second place Panaetius and Possidonius begin with Physick as Phanias companion of Possidonius affirms in his first of Possidonius's dissertations Of Logick Cleanthes assigneth six parts Dialectick Rhetorick Ethick Politick Physick Theologick Some affirm these are not parts of Logick but of Philosophy it selfe so Zeno of Tursis The Logicall part is by some divided into two Sciences Rhetorick and Dialectick some add the definitive part some divide the definitive part into that which concernes invention of truth by which the differences of Phantasies are directed and that which concernes knowledge of truth for things are comprehended by notions Rhetorick is the science of well speaking by dilating upon the thing comprehended Dialectick is the science of well speaking that is true and consentaneous or well disputing by question and answer It is defined by Possidonius the science of true false and neuter Rhetorick is of three kinds deliberative judiciall demonstrative The parts of Rhetorick are Invention Stile Disposition Pronunciation Rhetoricall Speech is divided into Proem Narration Confutation Epilogue Dialectick is necessary and a virtue within its species containing other vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Science whereby we are taught when to assent and when not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm reason whereby we resist appearances and are not led away by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fortitude of reason which keeps us from being transported with the adverse opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit directing phantasies to right reason Dialectick is a Science or certain comprehension or a habit not erring by reason in reception of phantasies but without Dialectick a wise man cannot be infallible in reason for by this we discern the true false and probable and distinguish the ambiguous CHAP. II. Of the Instruments and rules of Iudgment IN the first place they put the discourse concerning phantasies and sence as a Judicatory whereby the truth of things is discerned The Senses according to Zeno who made many alterations in Dialectick and asserted many things of the Sences that were wholly new are joyned by a certain kinde of extrinsecall impulsion termed Phantasy To these phantasies received by the senses is added an assention of the minde which is placed in us voluntary The phantasie when seen is comprehensible when received and approved comprehension and if so comprehended as that it cannot be plucked away by reason Science Judgment is a perspection which discerneth a thing That which judgeth is taken two waies 1. By which we say somethings are others are not these are true those are false 2. Of Essence only and this is understood three waies commonly properly and most properly Commonly for every measure of comprehension in which sense even those things which judge naturally have this appellation as sight hearing tast Properly for every artificiall measure of comprehension thus a cubit a ballance a ruler a pair of compasses are called things that judge but sight and hearing and the other common instruments of sense are not Most properly for every measure of comprehension of a thing uncertain and not evident In which sence those things which belong to the actions of life are not said to be things judging but the logicall only and those which dogmaticall Philosophers alledge for the invention of truth The Logicall is subdivided into that from which that by which and the application or habitude From which the man by which the sense the third is the application of phantasie or sight For as in the Staticks there are three things which judge the weigher the ballance and position of the ballance The weigher is the judge from which the ballance the judge by which the position of the ballance as it were a habitude And again as to discern right or oblique things is required an Artificer a Ruler and the application thereof in like manner in Philosophy are required those three things mentioned to the discernment of true and false the man from whom the judgment is made is like the weigher or artificer to the ballance and ruler answer sense and cogitation by which the judgment is made to the habitude of the forenamed instruments the application of phantasy by which a man commeth to judge The Iudge of truth they affirm to be comprehensive phantasy that is proceeding from that which is so Chrysippus in the 12th of his Physicks and Antipator and Apollodorus But Boethus holds many judicatories the minde and sence and appetite and science from whom Chrysippus dissenting in his first Book of Reason affirmeth the Judicatories to be Sense and Anticipation Anticipation is a naturall notion of Universalls Others of the more antient Stoicks as Possidonius saith in his Book of Iudgments assert right reason to be the Judicatory CHAP. III. Of Sense DIalectick is derived from corporeall senses