Chapter III: Appendix: The First Part (2)

Now I have discoursed, in the former Parts, after a general manner, of _Animals_: I will, in the following Chapters, speak more particularly of that sort we name _Mankind_; who believe (being ignorant of the Nature of other Creatures) that they are the most knowing of all Creatures; and yet a _whole Man_ (as I may say for expression-sake) doth not know all the Figurative Motions belonging either to his Mind, or Body: for, he doth not generally know every particular Action of his Corporeal Motions, as, How he was framed, or formed, or perfected. Nor doth he know every particular Motion that occasions his present Consistence,

or Being: Nor every particular Digestive, or Nourishing Motion: Nor, when he is sick, the particular Irregular Motion that causes his Sickness. Nor do the Rational Motions in the Head, know always the Figurative Actions of those of the Heel. In short, (as I said) Man doth not generally know every particular Part, or Corporeal Motion, either of Mind, or Body: Which proves, Man's Natural Soul is not inalterable, or individable, and uncompoundable.

CHAP. II. Of the variety of Man's Natural Motions.

There is abundance of varieties of Figurative Motions in Man: As, first, There are several Figurative Motions of the Form and Frame of Man, as of his Innate, Interior, and Exterior Figurative Parts. Also, there are several Figures of his several Perceptions, Conceptions, Appetite, Digestions, Reparations, and the like. There are also several Figures of several Postures of his several Parts; and a difference of his Figurative Motions, or Parts, from other Creatures; all which are Numberless: And yet all these different Actions are proper to the Nature of _MAN_.

CHAP. III. Of Man's Shape and Speech.

The Shape of Man's Sensitive Body, is, in some manner, of a mixt Form: but, he is singular in this, That he is of an upright and straight Shape; of which, no other Animal but Man is: which Shape makes him not only fit, proper, easie and free, for all exterior actions; but also for Speech: for being streight, as in a straight and direct Line from the Head to the Feet, so as his Nose, Mouth, Throat, Neck, Chest, Stomack, Belly, Thighs, and Leggs, are from a straight Line: also, his Organ-Pipes, Nerves, Sinews, and Joynts, are in a straight and equal posture to each other; which is the cause, Man's Tongue, and Organs, are more apt for Speech than those of any other Creature; which makes him more apt to imitate any other Creature's Voyces, or Sounds: Whereas other Animal Creatures, by reason of their bending Shapes, and crooked Organs, are not apt for Speech; neither (in my Opinion) have other Animals so melodious a Sound, or Voice, as Man: for, though some sorts of Birds Voices are sweet, yet they are weak, and faint; and Beasts Voices are harsh, and rude: but of all other Animals, besides Man, Birds are the most apt for Speech; by reason they are more of an upright shape, than Beasts, or any other sorts of Animal Creatures, as Fish, and the like; for, Birds are of a straight and upright shape, as from their Breasts, to their Heads; but, being not so straight as Man; causes Birds to speak uneasily, and constrainedly: Man's shape is so ingeniously contrived, that he is fit and proper for more several sorts of exterior actions, than any other Animal Creature; which is the cause he seems as Lord and Sovereign of other Animal Creatures.

CHAP. IV. Of the several Figurative Parts of Human Creatures.

The manner of Man's Composition, or Form, is of different Figurative Parts; whereof some of those Parts seem the Supreme, or (as I may say) Fundamental Parts; as the Head, Chest, Lungs, Stomack, Heart, Liver, Spleen, Bowels, Reins, Kidnies, Gaul, and many more: also, those Parts have other Figurative Parts belonging or adjoining to them, as the Head, Scull, Brains, _Pia-mater, Dura-mater_, Forehead, Nose, Eyes, Cheeks, Ears, Mouth, Tongue, and several Figurative Parts belonging to those; so of the rest of the Parts, as the Arms, Hands, Fingers, Leggs, Feet, Toes, and the like: all which different Parts, have different sorts of Perceptions; and yet (as I formerly said) their Perceptions are united: for, though all the Parts of the Human Body have different Perceptions; yet those different perceptions unite in a general Perception, both for the Subsistence, Consistence, and use of the Whole Man: but, concerning Particulars, not only the several composed Figurative Parts, have several sorts of Perceptions; but every Part hath variety of Perceptions, occasioned by variety of Objects.

CHAP. V. Of the several Perceptions amongst the several Parts of MAN.

There being infinite several Corporeal Figurative Motions, or Actions of Nature, there must of necessity be infinite several Self-knowledges and Perceptions: but I shall only, in this Part of my Book, treat of the Perception proper to Mankind: And first, of the several and different Perceptions, proper for the several and different Parts: for, though every Part and Particle of a Man's Body, is perceptive; yet, every particular Part of a Man, is not generally perceived; for, the Interior Parts do not generally perceive the Exterior; nor the Exterior, generally or perfectly, the Interior; and yet, both Interior and Exterior Corporeal Motions, agree as one Society; for, every Part, or Corporeal Motion, knows its own Office; like as Officers in a Common-wealth, although they may not be acquainted with each other, yet they know their Employments: So every particular Man in a Common-wealth, knows his own Employment, although he knows not every Man in the Common-wealth. The same do the Parts of a Man's Body, and Mind. But, if there be any Irregularity, or Disorder in a Common-wealth, every Particular is disturbed, perceiving a Disorder in the Common-wealth. The same amongst the Parts of a Man's Body; and yet many of those Parts do not know the particular Cause of that general Disturbance. As for the Disorders, they may proceed from some Irregularities; but for Peace, there must be a general Agreement, that is, every Part must be Regular.

CHAP. VI. Of Divided and Composed Perceptions.

As I have formerly said, There is in Nature both Divided and Composed Perceptions; and for proof, I will mention Man's Exterior Perceptions; As for example, Man hath a Composed Perception of Seeing, Hearing, Smelling, Tasting, and Touching; whereof every several sort is composed, though after different manners, or ways; and yet are divided, being several sorts of Perceptions, and not all one Perception. Yet again, they are all Composed, being united as proper Perceptions of one Man; and not only so, but united to perceive the different Parts of one Object: for, as Perceptions are composed of Parts, so are Objects; and as there are different Objects, so there are different Perceptions; but it is not possible for a Man to know all the several sorts of Perceptions proper to every Composed Part of his Body or Mind, much less of others.

CHAP. VII. Of the Ignorances of the several Perceptive Organs.

As I said, That every several composed Perception, was united to the proper use of their whole Society, as one Man; yet, every several Perceptive Organ of Man is ignorant of each other; as the Perception of Sight is ignorant of that of Hearing; the Perception of Hearing, is ignorant of the Perception of Seeing; and the Perception of Smelling is ignorant of the Perceptions of the other two, and those of Scent, and the same of Tasting, and Touching: Also, every Perception of every particular Organ, is different; but some sorts of Human Perceptions require some distance between them and the Object: As for example, The Perception of Sight requires certain Distances, as also Magnitudes; whereas the Perception of Touch requires a Joyning-Object, or Part. But this is to be noted, That although these several Organs are not perfectly, or throughly acquainted; yet in the Perception of the several parts of one Object, they do all agree to make their several Perceptions, as it were by one Act, at one point of time.

CHAP. VIII. Of the particular and general Perceptions of the Exterior Parts of Human Creatures.

There is amongst the Exterior Perceptions of Human Creatures, both particular sorts of Perceptions, and general Perceptions: For, though none of the Exterior Parts, or Organs, have the sense of Seeing, but the Eyes; of Hearing, but the Ears; of Smelling, but the Nose; of Tasting, but the Mouth: yet all the Exterior Parts have the Perception of Touching; and the reason is, That all the Exterior Parts are full of pores, or at least, of such composed Parts, that are the sensible Organs of Touching: yet, those several Parts have several Touches; not only because they have several Parts, but because those Organs of Touching, are differently composed. But this is to be noted, That every several part hath perception of the other parts of their Society, as they have of Foreign parts; and, as the Sensitive, so the Rational parts have such particular and general perceptions. But it is to be noted, That the Rational parts, are parts of the same Organs.

CHAP. IX. Of the Exterior Sensitive Organs of Human Creatures.

As for the manner, or ways, of all the several sorts, and particular perceptions, made by the different composed parts of Human Creatures; it is impossible, for a Human Creature, to know any otherwise, but in part: for, being composed of parts, into Parties, he can have but a parted knowledg, and a parted perception of himself: for, every different composed part of his Body, have different sorts of Self-knowledg, as also, different sorts of Perceptions; but yet, the manner and way of some Human Perceptions, may probably be imagined, especially those of the exterior parts, Man names the _Sensitive Organs_; which Parts (in my opinion) have their perceptive actions, after the manner of patterning, or picturing the exterior Form, or Frame, of Foreign Objects: As for example, The present Object is a Candle; the Human Organ of Sight pictures the Flame, Light, Week, or Snuff, the Tallow, the Colour, and the dimension of the Candle; the Ear patterns out the sparkling noise; the Nose patterns out the scent of the Candle; and the Tongue may pattern out the tast of the Candle: but, so soon as the Object is removed, the figure of the Candle is altered into the present Object, or as much of one present Object, as is subject to Human Perception. Thus the several parts or properties, may be patterned out by the several Organs. Also, every altered action, of one and the same Organ, are altered Perceptions; so as there may be numbers of several pictures or Patterns made by the Sensitive Actions of one Organ; I will not say, by one act; yet there may be much variety in one action. But this is to be noted, That the Object is not the _cause_ of Perception, but is only the _occasion_: for, the Sensitive Organs can make such like figurative actions, were there no Object present; which proves, that the Object is not the Cause of the Perception. Also, when as the Sensitive parts of the Sensitive Organs, are Irregular, they will make false perceptions of present Objects; wherefore the Object is not the Cause. But one thing I desire, not to be mistaken in; for I do not say, that all the parts belonging to any of the particular Organs, move only in one sort or kind of perception; but I say, Some of the parts of the Organ, move to such, or such perception: for, all the actions of the Ears, are not only hearing; and all the actions of the Eye, seeing; and all the actions of the Nose, smelling; and all the actions of the Mouth, tasting; but, they have other sorts of actions: yet, all the sorts of every Organ, are according to the property of their figurative Composition.

CHAP. X. Of the Rational Parts of the Human Organs.

As for the Rational parts of the Human Organs, they move according to the Sensitive parts, which is, to move according to the Figures of Foreign Objects; and their actions are (if Regular) at the same point of time, with the Sensitive: but, though their Actions are alike, yet there is a difference in their Degree; for, the figure of an Object in the Mind, is far more pure than the figure in the Sense. But, to prove that the Rational (if Regular) moves with the Sense, is, That all the several Sensitive perceptions of the Sensitive Organs, (as all the several Sights, Sounds, Scents, Tasts, and Touches) are thoughts of the same.

CHAP. XI. Of the difference between the Human Conception, and Perception.

There are some differences between Perception, and Conception: for, Perception doth properly belong to present Objects; whereas Conceptions have no such strict dependency: But, Conceptions are not proper to the Sensitive Organs, or parts of a Human Creature; wherefore, the Sensitive never move in the manner of Conception, but after an irregular manner; as when a Human Creature is in some violent Passion, Mad, Weak, or the like Distempers. But this is to be noted, That all sorts of Fancies, Imaginations, _&c._ whether Sensitive, or Rational, are after the manner of Conceptions, that is, do move by Rote, and not by Example. Also, it is to be noted, That the Rational parts can move in more various Figurative Actions than the Sensitive; which is the cause that a Human Creature hath more Conceptions than Perceptions; so that the Mind can please it self with more variety of Thoughts than the Sensitive with variety of Objects: for variety of Objects consists of Foreign Parts; whereas variety of Conceptions consists only of their own Parts: Also, the Sensitive Parts are sooner satisfied with the perception of particular Objects, than the Mind with particular Remembrances.

CHAP. XII. Of the Several Varieties of Actions of Human Creatures.

To speak of all the Several Actions of the Sensitive and Rational parts of one Creature, is not possible, being numberless: but, some of those that are most notable, I will mention, as, Respirations, Digestions, Nourishments, Appetites, Satiety, Aversions, Conceptions, Opinions, Fancies, Passions, Memory, Remembrance, Reasoning, Examining, Considering, Observing, Distinguishing, Contriving, Arguing, Approving, Disapproving, Discoveries, Arts, Sciences. The Exterior Actions are, Walking, Running, Dancing, Turning, Tumbling, Bearing, Carrying, Holding, Striking, Trembling, Sighing, Groaning, Weeping, Frowning, Laughing, Speaking, Singing and Whistling: As for Postures, they cannot be well described; only, Standing, Sitting, and Lying.

CHAP. XIII. Of the manner of Information between the Rational and Sensitive Parts.

The manner of Information amongst the Self-moving Parts of a Human Creature, is after divers and several manners, or ways, amongst the several parts: but, the manner of Information between the Sensitive and Rational parts, is, for the most part, by Imitation; as, imitating each other's actions: As for example, The Rational parts invent some Sciences; the Sensitive endeavour to put those Sciences into an Art. If the Rational perceive the Sensitive actions are not just, according to that Science, they inform the Sensitive; then the Sensitive Parts endeavour to work, according to the directions of the Rational: but, if there be some obstruction or hindrance, then the Rational and Sensitive agree to declare their Design, and to require assistance of other Associates, which are other Men; as also, other Creatures. As for the several Manners and Informations between Man and Man, they are so ordinary, I shall not need to mention them.

CHAP. XIV. Of Irregularities and Regularities of the Self-moving Parts of Human Creatures.

Nature being poised, there must of necessity be Irregularities, as well as Regularities, both of the Rational and Sensitive parts; but when the Rational are Irregular, and the Sensitive Regular, the Sensitive endeavour to rectifie the Errors of the Rational. And if the Sensitive be Irregular, and the Rational Regular, the Rational do endeavour to rectifie the Errors of the Sensitive: for, the particular parts of a Society, are very much assistant to each other; as we may observe by the Exterior parts of Human Bodies; the Hands endeavour to assist any part in distress; the Leggs will run, the Eyes will watch, the Ears will listen, for any advantage to the Society; but when there is a general Irregularity, then the Society falls to ruine.

CHAP. XV. Of the Agreeing, or Disagreeing, of the Sensitive and Rational Parts of Human Creatures.

There is, for the most part, a general agreement between the Rational and Sensitive Parts of Human Creatures; not only in their particular, but general actions; only the Rational are the Designing-parts; and the Sensitive, the Labouring parts: As for proof, The Mind designs to go to such, or such Foreign Parts, or Places; upon which design the Sensitive Parts will labour to execute the Mind's intention, so as the whole Sensitive Body labours to go to the designed place, without the Mind's further Concern: for, the Mind takes no notice of every action of the Sensitive parts; neither of those of the Eyes, Ears; or of the Leggs, or feet; nor of their perceptions: for, many times, the Mind is busied in some Conception, Imagination, Fancy, or the like; and yet the Sensitive Parts execute the Mind's Design exactly. But, for better proof, When as the Sensitive parts are sick, weak, or defective, through some irregularities, the Sensitive parts cannot execute the Mind's Design: also, when the Sensitive parts are careless, they oft mistake their way; or when they are irregularly opposed, or busied about some Appetite, they will not obey the Mind's desire; all which

are different degrees of Parts. But, as it is amongst the particular parts of a Society; so, many times, between several Societies; for, sometimes, the Sensitive parts of two Men will take no notice of each other: As for example, When two men speak together, one man regards not what the other says; so many times, the Sensitive parts regard not the Propositions of the Rational; but then the Sensitive is not perfectly Regular.

CHAP. XVI. Of the Power of the Rational; or rather, of the Indulgency of the Sensitive.

The Rational Corporeal Motions, being the purest, most free, and so most active, have great power over the Sensitive; as to perswade, or command them to obedience: As for example, When a man is studying about some Inventions of Poetical Fancies, or the like; though the Sensitive Corporeal Motions, in the Sensitive Organs, desire to desist from patterning of Objects, and would move towards sleep; yet the Rational will not suffer them, but causes them to work, viz. to write, or to read, or do some other Labour: Also, when the Rational Mind is merry, it will cause the Leggs to dance, the Organs of the Voice to sing, the Mouth to speak, to eat, to drink, and the like: If the Mind moves to sadness, it causes the Eyes to weep, the Lungs to sigh, the Mouth to speak words of Complaint. Thus the Rational Corporeal Motions of the Mind, will occasion the Senses to watch, to work, or to sport and play. But mistake me not; for I do not mean, the Senses are bound to obey the Rational Designs; for, the Sensitive Corporeal Motions, have as much freedom of Self-moving, as the Rational: for, the Command of the Rational, and the Obedience of the Sensitive, is rather an Agreement, than a Constraint: for, in many cases, the Sensitive will not agree, and so not obey: also, in many cases, the Rational submits to the Sensitive: also, the Rational sometimes will be irregular; and, on the other side, sometimes the Sensitive will be irregular, and the Rational regular; and sometimes both irregular.

CHAP. XVII. Of Human Appetites and Passions.

The Sensitive Appetites, and the Rational Passions do so resemble each other, as they would puzzle the most wise Philosopher to distinguish them; and there is not only a Resemblance, but, for the most part, a sympathetical Agreement between the Appetites, and the Passions; which strong conjunction, doth often occasion disturbances to the whole life of Man; with endless Desires, unsatiable Appetites, violent

Passions, unquiet Humors, Grief, Pain, Sadness, Sickness, and the like; through which, Man seems to be more restless, than any other Creature: but, whether the cause be in the Manner, or Form of Man's Composition, or occasioned by some Irregularities; I will leave to those who are wiser than I, to judg. But this is to be noted, That the more Changes and Alterations the Rational and Sensitive Motions make, the more variety of Passions and Appetites the Man hath: also, the quicker the Motions are, the sharper Appetite, and the quicker Wit, Man hath. But, as all the Human Senses are not bound to one Organ; so all Knowledges are not bound to one Sense, no more than all the Parts of Matter to the composition of one particular Creature: but, by some of the Rational and Sensitive actions, we may perceive the difference of some of the Sensitive and Rational actions; as, Sensitive Pain, Rational Grief; Sensitive Pleasure, Rational delight; Sensitive Appetite, Rational Desire; which are sympathetical actions of the Rational and Sensitive Parts: Also, through sympathy, Rational Passions will occasion Sensitive Appetites; and Appetites, the like Passions.

CHAP. XVIII. Of the Rational Actions of the Head and Heart of Human Creatures.

As I formerly said, In every Figurative Part of a Human Creature, the Actions are different, according to the Property of their different Composers; so that the Motions of the Heart are different to the Motions of the Head, and of the other several Parts: but, as for the Motions of the Head, they are (in my Opinion) more after the manner of Emboss'd Figures; and those of the Heart, more after the manner of Flat Figures; like Painting, Printing, Engraving, _&c._ For, if we observe, the Thoughts in our Heads are different from the Thoughts in our Hearts. I only name these two Parts, by reason they seem to sympathize, or to agree, more particularly to each other's actions, than some of the other Parts of Human Creatures.

CHAP. XIX. Of Passions and Imaginations.

Some sorts of Passions seem to be in the Heart; as, Love, Hate, Grief, Joy, Fear, and the like; and all Imaginations, Fancies, Opinions, Inventions, _&c._ in the Head. But, mistake me not, I do not say, that none of the other Parts of a Man have not Passions and Conceptions: but, I say, they are not after the same manner, or way, as in the Heart, or Head: as for example, Every Part of a Man's Body is sensible, yet not after one and the same manner: for, every Part of a Man's Body hath different perceptions, as I have formerly declared, and yet may agree in general actions: but, unless the several composed Parts of a Human Creature, had not several perceptive actions, it were impossible to make a general perception, either amongst the several Parts of their own Society, or of Foreign Objects. But, it is impossible for me to describe the different manners and ways of the particular Parts, or the different actions of any one Part: for, what Man can describe the different perceptive actions of that composed Part, the Eye, and so of the rest of the Parts.

CHAP. XX. That Associations, Divisions, and Alterations, cause several Effects.

The Rational and Sensitive Corporeal Motions, are the perceptive Parts of Nature; and that which causes acquaintance amongst some parts, is their Uniting and Association: That which loses acquaintance of other Parts, is their Divisions and Alterations: for, as Self-compositions cause particular Knowledges, or Acquaintances: So Self-divisions cause particular Ignorances, or Forgetfulnesses: for, as all kinds and sorts of Creatures are produced, nourished, and encreased by the Association of Parts; so are all kinds and sorts of Perceptions; and according as their Associations, or their Compositions do last, so doth their Acquaintance; which is the cause, that the Observations and Experiences of several and particular Creatures, such as Men, in several and particular Ages, joyned as into one Man or Age, causes strong and long-liv'd Opinions, subtile and ingenious Inventions, happy and profitable Advantages; as also, probable Conjectures, and many Truths, of many Causes and Effects: Whereas, the Divisions of particular Societies, causes what we name Death, Ignorance, Forgetfulness, Obscurity of particular Creatures, and of perceptive Knowledges; so that as particular perceptive Knowledges do alter and change, so do particular Creatures: for, though the Kinds and Sorts last, yet the Particulars do not.

CHAP. XXI. Of the Differences between Self-Love, and Passionate Love.

Self-love, is like Self-knowledg, which is an innate Nature; and therefore is not that Love Man names Passionate Love: for, _Passionate Love_ belongs to several Parts; so that the several parts of one Society, as one Creature, have both Passionate Love, and Self-love, as being sympathetically united in one Society: Also, not only the Parts of one and the same Society, may have Passionate Love to each other; but, between several Societies; and not only several Societies of one Sort, but of different Sorts.

The Sixth Part.

CHAP. I. Of the Motions of some parts of the Mind; and of Forrein Objects.

Notions, Imaginations, Conceptions, and the like, are such Actions of the Mind, as concern not Forrein Objects: and some Notions, Imaginations, or Conceptions of one man, may be like to another man, or many men. Also, the Mind of one man may move in the like Figurative Actions, as the Sensitive Actions of other sorts of Creatures; and that, Man names _Understanding_: and if those Conceptions be afterwards produced, Man names them _Prudence_, or _Fore-sight_; but if those Parts move in such Inventions as are capable to be put into Arts, Man names that, _Ingenuity_: but, if not capable to be put into the practice of Arts, Man names it, _Sciences_: if those Motions be so subtile, that the Sensitive cannot imitate them, Man names them, _Fancies_: but, when those Rational Parts move promiscuously, as partly after their own inventions, and partly after the manner of Forrein or outward Objects; Man names them, _Conjectures_, or _Probabilities_: and when there are very many several Figurative, Rational Motions, then Man says, _The Mind is full of Thoughts_: when those Rational Figurative Motions, are of many and different Objects, Man names them, _Experiences_, or _Learning_: but, when there are but few different sorts of such Figurative Motions, Man names them _Ignorances_.

CHAP. II. Of the Motions of some Parts of the Mind.

When the Rational Figurative Corporeal Motions of an Human Creature, take no notice of Forrein Objects, Man nameth that, _Musing_, or _Contemplating_. And, when the Rational Parts repeat some former Actions, Man names that, _Remembrances_. But, when those Parts alter those Repetitions, Man names that, _Forgetfulness_. And, when those Rational Parts move, according to a present Object, Man names it, _Memory_. And when those Parts divide in divers sorts of Actions, Man names it, _Arguing_, or _Disputing in the Mind_. And when those divers sorts of Actions are at some strife, Man names it, _A contradicting of himself_. And if there be a weak strife, Man names it, _Consideration_. But, when those different Figurative Motions move of one accord, and sympathetically, this Man names, _Discretion_. But, when those different sorts of Actions move sympathetically, and continue in that manner of action, without any alteration, Man names it, _Belief, Faith_, or _Obstinacy_. And when those Parts make often changes, as altering their Motions, Man names it _Inconstancy_. When their Rational Parts move slowly, orderly, equally, and sympathetically, Man names it _Sobriety_. When all the Parts of the Mind move regularly, and sympathetically, Man names it, _Wisdom_. When some Parts move partly regularly, and partly irregularly, Man names that, _Foolishness_, and _Simplicity_. When they move generally irregularly, Man names it _Madness_.

CHAP. III. Of the Motions of Human Passions, and Appetites; as also, of the Motions of the Rational and Sensitive Parts, towards Forrein Objects.

When some of the Rational Parts move sympathetically, to some of the Sensitive Perceptions; and those Sensitive Parts sympathize to the Object, it is _Love_. If they move antipathetically to the Object, it is _Hate_. When those Rational and Sensitive Motions, make many and quick repetitions of those sympathetical actions, it is _Desire_ and _Appetite_. When those Parts move variously, (as concerning the Object) but yet sympathetically (concerning their own Parts) it is _Inconstancy_. When those Motions move cross towards the Object, and are perturbed, it is _Anger_. But when those perturbed Motions are in confusion, it is _Fear_. When the Rational Motions are partly sympathetical, and partly antipathetical, it is _Hope_, and _Doubt_. And if there be more sympathetical Motions than antipathetical, there is more _Hope_ than _Doubt_. If more antipathetical than sympathetical, then more _Doubt_ than _Hope_. If those Rational Motions move after a dilating manner, it is _Joy_. If after a contracting manner, it is _Grief_. When those Parts move partly after a contracting, and partly after an attracting manner, as attracting from the Object, it is _Covetousness_. But, if those Motions are sympathetical to the Object, and move after a dilating manner towards the Object, it is _Generosity_. If those Motions are sympathetical to the Object, and move after the manner of a Contraction, it is _Pity_ or _Compassion_. If those Motions move antipathetically towards the Object, yet after a dilating manner, it is _Pride_. When those Motions move sympathetically towards the Object, after a dilating manner, it is _Admiration_. If the dilating Action is not extream, it is only _Approving_. If those Motions are antipathetical towards the Object, and are after the manner of an extream contraction, it is _Horror_. But, if those Actions are not so extraordinary as to be extream, it is only _Disapproving, Despising, Rejecting_, or _Scorning_. If the Rational Parts move carelesly towards Forrein Objects, as also partly antipathetically, Man nameth it, _Ill-nature_. But, if sympathetically and industriously, Man nameth it, _Good-nature_. But this is to be noted, That there are many sorts of Motions of one and the same kind; and many several particular Motions, of one sort of Motion; which causes some difference in the Effects: but, they are so nearly related, that it requires a more subtile Observation than I have, to distinguish them.

CHAP. IV. Of the Repetitions of the Sensitive and Rational Actions.

Both the Rational and Sensitive Corporeal Motions, make often Repetitions of one and the same Actions: The Sensitive Repetitions, Man nameth, _Custom_. The Rational Repetitions, Man nameth, _Remembrances_: for, Repetitions cause a facility amongst the Sensitive Parts; but yet, in some Repeating Actions, the Senses seem to be tired, being

naturally delighted in variety. Also, by the Rational Repetitions, the Mind is either delighted, or displeased; and sometimes, partly pleased, and partly displeased: for, the Mind is as much pleased, or displeased in the absence of an Object, as in the presence; only the Pleasure, and Displeasure of the Senses, is not joyned with the Rational: for, the Sense, if Regular, makes the most perfect Copies when the Object is present: but, the Rational can make as perfect Copies in the absence, as in the presence of the Object; which is the cause that the Mind is as much delighted, or grieved, in the absence of an Object, as with the presence: As for example, A Man is as much grieved when he knows his Friend is wounded, or dead, as if he had seen his Wounds, or had seen him dead: for, the Picture of the dead Friend, is in the mind of the living Friend; and if the dead Friend was before his Eyes, he could but have his Picture in his mind; which is the same for an absent Friend alive; only, as I said, there is wanting the Sensitive Perception of the absent Object: And certainly, the Parts of the Mind have greater advantage than the Sensitive Parts; for, the Mind can enjoy that which is not subject to the Sense; as those things Man names, _Castles in the Air_, or _Poetical Fancies_; which is the reason Man can enjoy Worlds of its own making, without the assistance of the Sensitive Parts; and can govern and command those Worlds; as also, dissolve and compose several Worlds, as he pleases: but certainly, as the pleasures of the Rational Parts are beyond those of the Sensitive, so are their Troubles.

CHAP. V. Of the Passionate Love, and Sympathetical Endeavours, amongst the Associate Parts of a Human Creature.

In every Regular Human Society, there is a Passionate Love amongst the Associated Parts, like fellow-Students of one Colledg, or fellow-Servants in one House, or Brethren in one Family, or Subjects in one Nation, or Communicants in one Church: So the Self-moving Parts of a Human Creature, being associated, love one another, and therefore do endeavour to keep their Society from dissolving. But perceiving, by the example of the lives of the same sort of Creatures, that the property of their Nature is such, that they must dissolve in a short time, this causes these Human sorts of Creatures, (being very ingenuous) to endeavour an after-life: but, perceiving again, that their after-life cannot be the same as the present life is, they endeavour (since they cannot keep their own Society from dissolving) that their Society may remain in remembrance amongst the particular and general Societies of the same sort of Creatures, which we name Mankind: And this Design causes all the Sensitive and Rational Parts, in one Society, to be industrious, to leave some Mark for a lasting Remembrance, amongst their fellow-Creatures: which general remembrance, Man calls _Fame_; for which _Fame_, the Rational Parts are industrious to design the manner and way, and the Sensitive Parts are industrious to put those Designs in execution; as, their Inventions, into Arts or Sciences; or to cause their Heroick or Prudent, Generous or Pious Actions; their Learning, or witty Fancies, or subtile Conceptions, or their industrious Observations, or their ingenious Inventions, to be set in Print; or their Exterior Effigies to be cast, cut, or engraven in Brass, or Stone, or to be painted; or they endeavour to build Houses, or cut Rivers, to bear their Names; and millions of other Marks, for remembrance, they are industrious to leave to the perception of after-Ages: And many men are so desirous of this after-life, that they would willingly quit their present life, by reason of its shortness, to gain this after-life, because of the probability of a long continuance; and not only to live so in many several Ages, but in many several Nations. And amongst the number of those that prefer a long after-life, before a short present life, I am one. But, some men dispute against these Desires, saying, That _it doth a man no good to be remembred when he is dead_. I answer: It is very pleasing, whilst as man lives, to have in his Mind, or in his Sense, the Effigies of the Person, and of the good Actions of his Friend, although he cannot have his present company. Also, it is very pleasant to any body to believe, that the Effigies either of his own Person, or Actions, or both, are in the Mind of his Friend, when he is absent from him; and, in this case, Absence and Death are much alike. But, in short, God lives no other ways amongst his Creatures, but in their Rational Thoughts, and Sensitive Worship.

CHAP. VI. Of ACQUAINTANCE.

As there are Perceptive Acquaintances amongst the Parts of a Human Creature; so there is a Perceptive Acquaintance between, or amongst the Human sorts of Creatures. But, mistake me not; for I do not say, Men only are acquainted with each other; for, there is not only an Acquaintance amongst every particular sort, as between one and the same sort of Creatures, but there are some Acquaintances between some sorts of different kinds: as for example, Between some sorts of Beasts, and Men; as also, some sorts of Birds, and Men, which understand each other, I will not say, so well as Man and Man; but so well, as to understand each other's Passions: but certainly, every particular sort of Creatures, of one and the same kind, understand each other, as well as Men understand one another; and yet, for all that, they may be unacquainted: for, Acquaintance proceeds from Association; so that, some Men, and some Beasts, by Association, may be acquainted with each other; when as some Men, not associating, are meer strangers. The truth is, Acquaintance belongs rather to Particularities, than Generalities.

CHAP. VII. Of the Effects of Forrein Objects of the Sensitive Body; and of the Rational Mind of a Human Creature.

According as the Rational Parts are affected, or disaffected with Forrein Objects, the Sensitive is apt to express the like affections, or disaffections: for, most Forrein Objects occasion either pleasure and delight, or displeasure and dislike: but, the effects of Forrein Objects are very many, and, many times very different; as, some Objects of Devotion, occasion a Fear, or Superstition, and Repentance in the Mind; and the Mind occasions the Sensitive Parts to several actions, as, Praying, Acknowledging Faults, Begging pardon, making Vows, imploring Mercy, and the like, in words: also, the Body bows, the Knees bend, the Eyes weep, the hands hold up, and many the like devout actions. Other sorts of Objects occasion pity and compassion in the Mind, which occasions the Sensitive Parts to attend the sick, relieve the poor, help the distressed, and many more actions of Compassion. Other sorts of Forrein Objects, occasion the Rational Mind to be dull and melancholy; and then the Sensitive Parts are dull, making no variety of Appetites, or regard Forrein Objects. Other sorts of Objects occasion the Mind to be vain and ambitious, and often to be proud; and those occasion the Sensitive Actions to be adventurous and bold; the Countenance of the face, scornful; the Garb of the Body, stately; the Words, vaunting, boasting, or bragging. Other Objects occasion the Mind to be furious; and then the Sensitive Actions are, Cursing Words, Frowning Countenances, the Leggs stamping, the Hands and Arms fighting, and the whole Body in a furious posture. Other sorts of Objects occasion the Mind to a passionate Love; and then the Sensitive Actions are, Flattering, Professing, Protesting in words, the Countenance smiling, the Eyes glancing; also, the Body bows, the Leggs scrape, the Mouth kisses: also, the Hands mend their Garments, and do many of the like amorous actions. Other Objects occasion the Mind to Valour; and then the Sensitive Actions are, Daring, Encouraging, or Animating. Other Objects occasion the Mind to Mirth, or Cheerfulness; and they occasion the Sensitive Actions of the Voice, to Sing, or Laugh; the Words to be jesting, the Hands to be toying, the Leggs to be dancing. Other sorts of Objects occasion the Mind to be Prudent; and then the Sensitive Actions, are Sparing or Frugal. Other sorts of Objects occasion the Mind to be Envious, or Malicious; and then the Sensitive Actions are Mischievous. There are great numbers of Occasional Actions, but these are sufficient to prove, _That Sense and Reason understand each other's Actions or Designs_.

CHAP. VIII. Of the Advantage and Disadvantage of the Encounters of several Creatures.

There is a strong Sympathy between the Rational and Sensitive Parts, in one and the same Society, or Creature: not only for their Consistency, Subsistency, Use, Ease, Pleasure, and Delight; but, for their Safety, Guard, and Defence: as for example, When one Creature assaults another, then all the Powers, Faculties, Properties, Ingenuities, Agilities, Proportions, and Shape, of the Parts of the Assaulted, unite against the Assaulter, in the defence of every particular Part of their whole Society; in which Encounter, the Rational advises, and the Sensitive labours. But this is to be noted concerning advantage and disadvantage in such Encounters, That some sorts of Creatures have their advantage in the Exterior Shape, others meerly in the Number of Parts; others in the agility of their Parts, and some by the ingenuity of their parts: but, for the most part, the greater Number have advantage over the less, if the greater number of Parts be as regular, and as ingenious as the less number: but, if the less number be more regular, and more ingenious than the greater, then 'tis a hundred to one but the less number of Parts have the advantage.

CHAP. IX. That All Human Creatures have the like Kinds and Sorts of Properties.

All Human Creatures have the like Kinds and Sorts of Properties, Faculties, Respirations, and Perceptions; unless some Irregularities in the Production, occasion some Imperfections, or some Misfortunes, in some time of his Age: yet, no Man knows what another Man perceives, but by guess, or information of the Party: but, as I said, if they have have no Imperfections, all Human Creatures have like Properties, Faculties, and Perceptions: As for example, All Human Eyes may see one and the same Object alike; or hear the same Tune, or Sound; and so of the rest of the Senses. They have also the like Respirations, Digestions, Appetites; and the like may be said of all the Properties belonging to a Human Creature. But, as one Human Creature doth not know what another Human Creature knows, but by Confederacy; so, no Part of the Body, or Mind of a Man, knows each Part's perceptive knowledg, but by Confederacy: so that, there is as much Ignorance amongst the Parts of Nature, as Knowledg. But this is to be noted, That there are several manners and ways of Intelligences, not only between several sorts of Creatures, or amongst particulars of one sort of Creatures; but, amongst the several Parts of one and the same Creature.

CHAP. X. Of the Irregularity of the Sensitive, and of the Rational Corporeal Motions.

As I have often mentioned, and do here again repeat, That the Rational and Sensitive Parts of one Society, or Creature, do understand, as perceiving each other's Self-moving Parts; and the proof is, That, sometimes, the Human Sense is regular, and the Human Reason irregular; and sometimes the Reason regular, and the Sense irregular: but, in these differences, the Regular Parts endeavour to reform the Irregular; which causes, many times, repetitions of one and the same Actions, and Examinations; as, sometimes the Reason examines the Sense; and sometimes the Sense, the Reason: and sometimes the Sense and Reason do examine the Object; for, sometimes an Object will delude both the Sense and Reason; and sometimes the Sense and Reason are but partly mistaken: As for example, A fired end of a Stick, by a swift exterior Circular Motion, appears a Circle of fire, in which they are not deceived: for, by the Exterior Motion, the fired end is a Circle; but they are mistaken, to conceive the Exterior Figurative Action to be the proper natural Figure: but when one man mistakes another, that is some small Error, both of the Sense and Reason. Also, when one man cannot readily remember another man, with whom he had formerly been acquainted, it is an Error; and such small Errors, the Sense and Reason do soon rectifie: but in causes of high Irregularities, as in Madness, Sickness, and the like, there is a great Bustle amongst the Parts of a Human Creature; so as those Disturbances cause unnecessary Fears, Grief, Anger, and strange Imaginations.

CHAP. XI. Of the Knowledg between the Sensitive Organs of a Human Creature.

The Sensitive Organs are only ignorant of each other, as they are of Forrein Objects: for, as all the Parts of Forrein Objects, are not subject to one Sensitive Organ; so all the Sensitive Organs are not subject to each Sensitive Organ of a Human Creature: yet, in the perceptive Actions of Forrein Objects, they do so agree, that they make an united Knowledg: Thus we may be particularly ignorant one way, and yet have a general Knowledg another way.

CHAP. XII. Of Human Perception, or Defects of a Human Creature.

It is not the great quantity of Brain, that makes a Man wise; nor a little quantity, that makes a Man foolish: but, the irregular, or regular Rational Corporeal Motions of the Head, Heart, and the rest of the Parts, that causes dull Understandings, short Memories, weak Judgments, violent Passions, extravagant Imaginations, wild Fancies, and the like. The same must be said of the Sensitive Irregular Corporeal Motions, which make Weakness, Pain, Sickness, disordered Appetites, and perturbed Perceptions, and the like: for, Nature poysing her Actions by Opposites, there must needs be Irregularities, as well as Regularities; which is the cause that seldom any Creature is so exact, but there is some Exception. But, when the Sensitive and Rational Corporeal Motions are regular, and move sympathetically, then the Body is healthful and strong, the Mind in peace and quiet, understands well, and is judicious: and, in short, there are perfect Perceptions, proper Digestions, easie Respirations, regular Passions, temperate Appetites. But when the Rational Corporeal Motions are curious in their change of Actions, there are subtile Conceptions, and elevated Fancies: and when the Sensitive Corporeal Motions move with curiosity, (as I may say) then there are perfect Senses, exact Proportions, equal Temperaments; and that, Man calls _Beauty_.

CHAP. XIII. Of Natural FOOLS.

There is great difference between a Natural Fool, and a Mad Man: for, Madness is a Disease, but a Natural Fool is a Defect; which Defect was some Error in his Production, that is, in the form and frame either of the Mind, or Sense, or both; for, the Sense may be a Natural Fool as well as the Reason; as we may observe in those sorts of Fools whom we name _Changelings_, whose Body is not only deformed, but all the Postures of the Body are defective, and appear as so many fools: but sometimes, only some Parts are fools; as for example; If a Man be born Blind, then only his Eyes are Fools; if Deaf, then only his Ears are Fools, which occasions his dumbness; Ears being the informing Parts, to speak; and wanting those informations, he cannot speak a Language. Also, if a Man is born lame, his Leggs are Fools; that is, those Parts have no knowledg of such Properties that belong to such Parts; but the Sensitive Parts may be wise, as being knowing; and the Rational Parts may be defective; which Defects, Man names _Irrational_. But this is to be noted, That there may be Natural and Accidental Fools, by some extraordinary Frights, or by extraordinary Sickness, or through the defects of Old Age. As for the Errors of Production, they are incurable; as also, those of Old Age; the First being an Error in the very Foundation, and the other a Decay of the whole Frame of the Building: for, after a Human Creature is brought to that perfection, as to be, as we may say, at full growth and strength, at the prime of his age; the Human Motions, and the very Nature of Man, after that time, begins to decay; for then the Human Motions begin to move rather to the dissolution, than to the continuance; although some Men last to very old Age, by reason the unity of their Society is regular and orderly, and moves so Sympathetically, as to commit few or no Disorders, or Irregularities; and such old Men are, for the most part, Healthful, and very wise, through long Experience; and their Society having got a habit of Regularity, is not apt to be disturbed by Forrein Parts. But this is to be noted, That sometimes the Sensitive Body decays, before the Rational Mind; and sometimes the Rational Mind, before the Sensitive Body. Also, this is to be noted, That when the Body is defective, but not the Mind; then the Mind is very industrious to find out Inventions of Art, to help the Defects that are natural. But pray mistake me not; for I do not say, That _all_ Deformities, or Defects, but only _some_ particular sorts of Deformity, or Defects, are Foolish.

The Seventh Part.

CHAP. I. Of the Sensitive Actions of Sleeping and Waking.

The Sensitive and Rational Corporeal Figurative Motions, are the cause of infinite varieties: for, though Repetitions make no varieties; yet, every altered action is a variety: Also, different Actions, make different Effects; opposite Actions, opposite Effects; not only of the actions of the several Self-moving Parts, or Corporeal Motions, but of the same Parts: As for example, The same Parts, or Corporeal Motions, may move from that, Man names _Life_, to that which Man names _Death_; or, from Health to Sickness, from Ease to Pain, from Memory to Forgetfulness, from Forgetfulness to Remembrance, from Love to Hate, from Grief to Joy, from Irregularity to Regularity; or, from Regularity to Irregularity, and the like; and from one Perception to another: for, though all actions are perceptive, yet there are several kinds, several sorts, and several particular perceptions: But, amongst the several Corporeal Motions of Animal, or Human kind, there are the opposite Motions of what we name _Waking_, and _Sleeping_; the difference is, That Waking-actions are, most commonly, actions of Imitation, especially of the Sensitive Parts; and are more the Exterior, than the Interior actions of a Human Creature. But, the actions of Sleep, are the alterations of the Exterior Corporeal Motions, moving more interiorly, as it were inwardly, and voluntarily: As for example, The Optick Corporeal Motions, in Waking-actions, work, or move, according to the outward Object: but, in Sleeping-actions, they move by rote, or without Examples; also, as I said, they move, as it were, inwardly; like as a Man should turn himself inward, or outward, of a door, without removing from the door, or out of the place he stood in.

CHAP. II. Of SLEEPING.

Although the Rational and Sensitive Corporeal Motions, can never be tired, or weary of moving or acting, by reason it is their nature to be a perpetual Corporeal Motion; yet they may be weary, or tired with particular actions. Also, it is easier and more delightful, to move by Rote, than to take Copies, or Patterns; which is the reason that Sleep is easie and gentle, if the Corporeal Motions be regular; but if they be irregular, Sleep is perturbed. But this is to be noted, That the Corporeal Motions delight in varieties so well, that, many times, many and various Objects will cause the Sensitive and Rational Corporeal Motions in a Man, to retard their actions of Sleep; and, oft-times, want of variety of Forrein or outward Objects, will occasion the action of Sleep; or else Musing and Contemplating actions. Also, it is to be noted, That if some Parts of the Body, or Mind, be distempered with Irregularities, it occasions such disturbances to the Whole, as hinders that repose; but if the Regular Parts endeavour not to be disturbed with the Irregular; and the Irregulars do disturb the Regular; then it occasions that which Man names, _Half-sleeps_, or _Slumbers_, or _Drowsiness_. And if the Regular Corporeal Motions get

the better, (as many times they do) then we say, Sleep hath been the occasion of the Cure; and it oft proves so. And it is a common saying, _That a good Sleep will settle the Spirits_, or ease the Pains; that is, when the Regular Corporeal Motions have had the better of the Irregular.

CHAP. III. Of Human DREAMS.

There are several kinds, sorts, and particulars of Corporeal Irregularities, as well as of Regularities; and amongst the infinite kinds, sorts, and particulars, there is that of Human Dreams; for, the Exterior Corporeal Motions in Waking-actions, do copy or pattern outward Objects; whereas, in actions of Sleep, they act by rote, which, for the most part, is erronious, making mixt Figures of several Objects; as, partly like a Beast; and partly, like a Bird, or Fish; nay, sometimes, partly like an Animal, and partly like a Vegetable; and millions of the like Extravagancies; yet, many times, Dreams will be as exact as if a Man was awake, and the Objects before him; but, those actions by rote, are more often false than true: but, if the Self-moving Parts move after their own inventions, and not after the manner of Copying; or, if they move not after the manner of Human Perception, then a Man is as ignorant of

his Dreams, or any Human Perception, as if he was in a Swound; and then he says, he did not dream; and, that such Sleeps are like Death.

CHAP. IV. Of the Actions of DREAMS.