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 ‫‪Gesented‬‬
‫و‬ ‫دوورودر امور اداری‬
‫این‬ ‫مرد‬
1
2. 2.
 THE ART HOW
TO KNOW

M E N.
Originally written,
By the Sieur DE LA CHAMBRE,
Counſellour to His Majeſty ofFrance,
and Phyſician in Ordinary.

Rendred into Engliſh

By 70HN DAVIES of Kidwelly.

Licenſed , March 2. 1665.

ROGER L'ESTRANGE .

LONDON,
Printed by T.R. for Thomas Dring at the
George in Fleetſtreet, neer Cliffords
Inn . M. DC . LXV.
2B1
 3

MVSEVM
BRITAN
NICVM

5
1

1
 TO THE
RIGHT HONOURABLE

CHARLES
EARL of CARLISLE,
5
Vicount Hoyvard of
Morpeth,Baron Dacre ofGilland,Lord
Lieutenant of Weſtmerland and Cum
berland , and one of His Majeſties
moſt honourable Privy -Council.
MY LORD ,
1

a
n F the Preſent your
SI Z
Lordſhip bere receives
be conſider'd only ac
cording to its bulk , I muſt ,
Az no
 THE DEDICATORY.
no doubt, lie open to the reproach
ofofferingfo mean a Sacrifice , at
theSbrine offo noble a Name.
But ifthe excellency of the Sub
ject treated of beput into the o
ther Scale , with this allowance,
that whatever is offer d.derives
its meritfrom theſincerity and de
votion ofthe Offerer, I may more
rationally bope the acceptance,
tbanfear the rejection of it.
Your Lordſhip will find in this
şmall Treatiſe,the Frontiſpiece, ar
firſt Draught of the boldeſt deſign
that, haply, was ever undertaken
in the Empire of Learningto wit,
THE ART HOW TO
KNOW MEN ; an Art,
com
 THE DEDICATORY
comprebending what ever contri
butes torbe diſcovery of their molt
1

fecret Inclinations,theMotions of
their Souls , their Vertues and
their Vices; an Art which,if well
:
ftudied , will bring to thoſe who
Mall attain it, anſwerably to their
is
Several qualifications,the greateſt
ſatisfactionandadvantagesimagia
} 'nable.

manFor wha
fram greaſel
e tot him terfcan
an any one
horo

which accruefrom his knowledge

of another even thoughtheymove
in the meaneſtftation of Affairs ?
But if thoſe are ſo conſiderable,
bow much more muſt they be,
which are made by perſons en
A4 truſted
 THE DEDICATORY.
truſted with the management of
Embaſſies and the moſt important
Tranſactions of Crownsand Scep
ters, and conſequently , oblig'd to
treat with People of different
Tempers and Climates ? In theſe
laft itſuffi
com
ces not, to be guided by
mer

characters ofmen, which are ob

vious to the populace , and com
monly mask'd and diſguiz'd ; but
the grand ſecret is ,to penetrate
intothe Cloſets and infinuate into
the very bofoms of Princes and
Favourites.

And ibis confideration it was,

which the more inclin'd me , to
make a particular dedication of
this
 THE DEDICATORY.
this Labour of minetoyour Lord
ſhips patronage. For whem could
I expect more favourable to the
ART HOW TO KNOW
MEN than one mbo bad fo
>

lately ſatisfy'd theworld ,how well

be bad ſtudied it before ? From
wbom could that Art look for a
kinder reception , than from one
who had ſhewn bimſelf ſo much a
Maſter of it,in carrying on a Ne
gotiation ,which led him , from the
moſt tothe leaft-civiliz'd extremi- '
ties of Chriſtendom ?
natoa bass
Tour Lordſhip might bere ex
pect Iſhould give ſome account of
my Author, the Advancer ofthis
ſo excellent and beneficial an Art;
but
 THE DEDICATORY.
but I refer what I have toſayof
bim to another place, concluding
bere , after I have beggʻd your
Lordſhip’s pardonfor the rudeneſs
of this Addreſswithanaſſurance,
that it is made witb the greateſt
reſpects and ſubmiſſions,and, con
fequently,thatIam,

Right Honourable,
Your Lordſhip's moſt humble,

and moſt obedient Servant,

J. DAVIES .
 onoglege
*** 06 016

AN

Accompt of the AUTHOR ,

taken outofthe Hiſtoryofthe French
Academy, Printed at London, inthe
year M. DC. LVII. Pag. 229.
T

He Author of that Hiſtory,being

to give an accompt of the firſt
ſetling and advancement of the
Academy, to that time,thought
fit , towards the end of his
Work, to ſetdown aCatalogue of the Mem
bers of it, of which number ourAuthor be
ing one, I find this ſaid of him , being the
fixth nam'd in the Catalogue.
MARIN CUREAU DE LA CHAM
BRE, Counſellor to the King in his Councils,
and his Phyſician in Ordinary, born at Mans.
His Works in Print are, New Conjectures
about Digeſtion. New Conje&ures con
cerning the Cauſes of Light; the Over
flowing of the Nile ; and the Love of In
clination. The Characters of the Paſſions,
in two Volumes. A Treatiſe of the Under
ſtanding
ſtanding of Beaſts. New Obſervations and
Conjectures about the Rainbow. If he per
fect what he hath begun, we shall have a Con
tinuation of the Characters of the Paffions ;
A Treatiſe of Man's Beauty ; Another, of
the Nature and Diſpoſitions of Nations ,
and THE ART HOW TO KNOW
MEN . He bath tranſlated into French,the
Eight Books of ARISTOTLE's Phylicks,
which are not Printed '; and he gives us hopes,
ere long, of a Commentary on the Apho
riſmsofHippocrates, which he calls Uſus A.
phoriſmorum ; his deſign is, after he hath fet
down Hippocrates's meaning in each Apho
riſm , to apply it to other subjects, andſhem
all the Uſes which may be made of it. Thus
farr the Author of the Hiſtory. It is very
probable, that, not only thoſe Pieces here
mention'd of his, but alſo divers others are
ſince Printed , in ſeveral Languages. Of
which we ſhall forbear to give any further,
fince we cannotgive an exact,accompt.

TO
 និង ទំ នៀ ម៉ូ ទ័ ទំពង
TO

The very Worthy Tranſlator

of this Exquifite Piece,
THE ART HOW TO KNOW MEN .

Here are various kinds of

KNOWLEDG that belong
to Man, The chiefeſt of all is,
To know his Creator ; The
ſecond, to know Himſelf ; The
third , to know his Fellow -Creatures eſpe
cially , for Man to know Man .
Touching the firſt, 'Tis ſo ſublime, and
tranſcendent a Speculation , that , though
the greateſt Theoriſts have ſcru'd up their
Wits to the higheſt Pin yet,the further they
ſoar'd, the morethey were at a loſs ; For
1
there is no Finite Intellect can frame a Quid
ditative apprehenſion ofGod;There may be
Negative conceptions of Him, as to think he
is Immenſe ,Infinite, Immortal, ac. Or there
may be Relative Expreſſions 'of Him , as
when we call Him Creator, King, and Con
ſervator of all things, & c. Or, He may
be
 be deſcrib'd by an accumulation of Epithets ,
as Almighty , Mercifull , Juſt, and by the
Abſtracts thereof, & c. But for a compre
henſive Quiddity of His Eſſence, it cannot
fal under the capacity ofany created power ;
In fo much that the Dedication infcrib'd
upon the Greek Altár, Tģi AgrassiqueDem, To
the Unknown God, may,in a ſane ſenſe ,car
ry withit a holy kind of Admiration and
Modeſty, rather than Ignorance.
Concerning the ſecond , It was the Mot
to , which the greateſt Philoſopher fix'd
upon the portal ofhis School, yoãoe reguldv,
Know thy ſelf; And one would think that
every one is near enough to attain this
knowledg, yet 'tis obſerv'd, that not one
Phyfician among twenty,will venture to mi
niſter himſelf Phyſick , when heis danger
oully lick ; And touching the Mind,thevery
Man commonly looks upon himſelf rough
a Magnifying-glaſs, ſo that he cannot be
hold his true proportion.
Touching the laft, viz. for knowing our
Fellopo-Creatures, we have been near upon
fix thouſand years in ſtudy of it , yet, if
what we knom all this while were caſt in to
counterbaliance with what we know not, 'tis
thought the ſcale of Ignorance would out
: weigh that of Knowledg.
But
 But for Man to knove Man , which is the
Subject of this Treatiſe, it is an Art as full
of incertitude as any ; The lincaments of
the Face, and lines ofthe Hands, are not
ſtreightenough to lead us unto it, though
Vultus be Index Animi, though the Eyes
be as the Cafements of the Soul, yet, ma
ny times they prove falſe Glaſſes ; though
( as the Turk believes ) every Man's Fate
and Fancy be written in his Forehead , yet
the letters are ſo obſcure, that we canot read
them ; and the Poet tells us ,
i Fronti nalla fid es. -
Indeed, the probableſt way to get this
Art, is by Converfation , and Diſcourſe, ac
cordingto the Italian Proverb, A Roma ti
viddi, a Venetia ti conobbi, I ſaw thee at
Rome, I knew thee at Venice ; which made
the Philoſopher ſay to a man who had a
promiſing Face of Wiſdom , I thought thee
wiſe,till I heard thee speak.
This Sagacious and ſharp - fighted Author,
hath gone very farr in this Art, as appears
in this Diſcourſe, and in other acute Noti
ons that I have read of His, which ſhew
him to be full of penſees deſliees: Moreover,
I had the good hap, and occaſion to know
Him, and converſe with Him in Paris ; and
truly I believe, He may well be ranked
among
among the Philoſophers of the Upper Houſe 4.

which thisAge affords; Therefore Sir,beſides

your great Ingenuity,you diſcover allo much
Judgment in the Election of your Authors,
who are much oblig'd to you, for your ex
act fidelity in rendring. them ; And conſe
quently, it may well be ſaid , that You have
attain'd the Art ofknowing Men, by pene
trating the true fence, and very Souls of
thoſe Authors you deal withall.

7 AM. HOWEL.

IM

Τ' Η Ε
!!
 THE

PREFAC E.
Wherein is treated of the Excellency
of the ART HOW TO KNOW
MEN , and of the Author's Dei
fign.
7 was agroundleſs complaint of
him, who wiſh'd Nature had
placed a window before mens
bearts ; that their thoughts and ſecret
There was , I
fay, no reaſon for that complaint, not only,
in regard thoſe arenot things whichfallin
der the Senſes,and thatthoughthe eyesſaw
the verybottom.pndall the windingsdofur-
nings ofthe beart,yet couldthey'notobſerve
any thing therein, from whence they might
derive the leaft knowledge ofit:but alſo,in
B
 THE PREFACE .
as much as Nature hath inade otherprovi
fión for this diſcovery, and foundout more -

certain means to make it, then would have

been that ſtrange openneſs, which Momus ho

imagin d to himſelf.
For the bath not only beſtow'd on Man .

voice and tongue , to be the interpreters of

his thoughts ; But out of a certain diſtruſt
She conceiv’dathat he might abuſe them ,ſhe
bath contrivd;a language in hisforehead
and eyes, togive the others the Lye, in caſe
theyſhould notprove faithful. In a word,
the hath expas'd his ſoul, to be obſeru'd on
the out-ſide, fo that there isnoneceffity of
anywindow, to ſee his Motions,Inclinations,
and Habits, ſince they are apparent in his
face, andare there written in ſuch viſible
and manifef characters.
From theſe chara&ters, itis ourdeſign
to framethegreateſt and moftadvantageous
nork , that haply.wasever undertakenw ; aa
ork ,
 THE PREFACE.
work , wherein the Nobleft and moſtnie
ceffary diſcoveriesofknowledg,wbich Man
can arrive unto, are contained ; in fine, a
work , wherein may befound the ſecret and
perfection of Wiſdom and buinane Pru
dence.
Theſe great promiſes will be thought the
more attainable, when it ſhall be known,
that what we undertakeis THE ART
HOW TO KNOW MEN , an Art
whereby every man is taught to know him ,
ſelf, wherein confifts the higheſt point of
Wiſdom ; and withall to know others;
which is the Maſter -piece ofPrudence.
Theſecret ofWiſdom conſiſts in this, that
a man knows whathe is himſelf, what he
may do, andwhatheought to do; and that
of Prudence, in knowing alſo what others
are, what they may do, and what they are
deſirous todo. Can any knowledg be more
delightful or more profitable then theſe ?
B 2 And
 THE PREFACE.
And may not be, who hath acquir'd them ,
juſtly pretend to the acquiſition ofthe great
eft advantages ofthis life.
1
Now the Art ofKnowing Man teaches
all theſe things. For though it ſeemsto have
no other end, then to diſcover the Inclina
tions, the Motions oftheSoul, the Vertues do
Vices, which are obſervable in others ; yet
does it withthe ſame labour, teach every one
to find them out in bimſelf, and todeduce
ン
more rational and more impartial judg
ments thereof, then if he firſtconſideredthern
inhis own perſon. !

For it is moſt certain, that we cannot 11

by ourfelves corne to a perfect knowledge of

our ſelves : and ourSouls may, in that re
fpect,be compar'd to our Faces,inaſmuch as
the former, as well as the latter,can only
view themelus in Mirrours. If ſhe attempts
the beholdingofherſelf, the trouble ſheis at
in that ſelf-reflection distracts and wearies.
ker,
 THE PREFACE .
her, and ſelf-lovecorrupts, and poyſms, all
the judgmentsſhe makes of ber-ſelf.
For inſtance, a perſon transported with
Anger cannot make any juft judgment of
his paſſion, which, how furiousſoeveritmay
be, ſtill thinks that all the reafon and
juſtice is of itsfide.A covetous perſonthinks
bis moſt fordid.cares the effects of Prudence
and Neceſity. In a word, allourInclina
tions and Habitspleaſe and bumour us,all
ſeem rationaltous. Whothere:
our Paſſions
fore could beſenſible of them , much leſscon
demn them, having therecommendationof
pleaſure, co being maintain :d by an apa
pearance ofRenfon ,which arethe two greata
eft corrupters of our ſentiments ? To appre
'bend therefore theirimperfections, it is re
quiſite we ſaw them inanotherthatbeinga
glaſs which flatters not‫ ;ܟ‬and though theſe
we makeuſe ofdorepreſentſuch I'nages as
are immediately blottedout of the memory,
B 3 the
 THE PREFACE.
the caſe is not the ſame with this, which
makes conftant and permanentdraugbts,the
teinembrance whereof is not eaſily lot. In
fine, it is a thingout of alldiſputethat there
is nobetter way for a man to come to the
krtowledg of himſelf, then by studying that 4

knowledg inothers.
Thus isit then thatthe Art, weteach, is 4

abletobring a min to the kroppledg of him .

Jelf. But inaſmuch as therearetwo kinds
thereof, ore Phyfical and Natural, which
examines the compoſition ofMan ,thenature
ofthe Soul'sfaculties, and the admirable
Oeconomy obſervable in theirfunctions; the
other,Moral,which relates to Morality,and
makes a diſcoveryofthe Inclinations, Paſ
fiors, and Vices : it muſt beacknowledgid
that itundertakes notto giveanaccount of
the former, to the utmoſt extent it is capable
of, but leaves the abſolute and exact diſ..
quifition thereof,to Medicine and Pbiloſopby .
But
 THE PREFACE.
But being oblig'd to make the ſtricteſt exa
mination ofthingsrelating to Manners, it is
impoſſible, but that, enquiringinto their
cauſes, and the manner whereby they are
framed in the Soul, therefalls within its
deſign the nobleſt and moſt intricate part of
Phyſick or natural Philoſophy,and treating
ofthe conformation ofparts thetemperaments
Spirits, Humours, Inclinations, Paſſions,
and Habits , ItMould not diſcover what
ismoſt ſecret, in Body and Soul.
Nay,Ihave this further to affirm , that
by all theſe diſcoveries of Knowledg, it ele
vates theſpirit of Man , to the Soveraign
Creator of the Univerſe. For,acquainting
it with the infinite miracles remarkable in
Man, it inſenſibly inclines him toglorify the
Author of ſo many wonders, and, bythat
means, direcis him to the end, whereto be is
deſign'd.
Forſhould beconſideronly theftru&ture
B 4 of
 THE PREFACE.
ofMan's body, how canbeforbear being ra.
viſhedwith aſtoni;hment, to ſee the order
and ſymmetryof all the ſprings and Refi
forts, from which this admirable Machine
derives its motion ? And the unimitable Art
which is concealedtherein, would it not dif
cover to himthe band that wasemployed a
bout it, andthe underſtanding anddeſign of
the great Maſter, whoſe work it is ?
But ifhe wouldraiſe his thoughts yeta
little, higher, and make a privy-ſearch into
theſecretsofthe Soul, tofindout, there, the
manner wherebyſhe comes tothe knowledgie
ofthings, how ſhe moves,andhow manyſe
veral motions ſheaffigns þér-felf; What
exceſs of raviſhment would not the know
ledge ofſomany miraculous operations caufe
in biin ? What ſentiments would he not
þave of the Goodneſs and Wiſdom of God,
who hath lodgd ſomany vertues, in ſo ſmall
oſpace,andnotonly epitomiz'd allthecrea
tures
 THE PREFACE.
tures in Man, but would alſo make in bim
can abbreviation of himſelf ?
Fornot to enter into any diſcourſe ofour
ineffableMyſteries, &keep within the bounds
of Nature, the Inclination he hath infus’d
into him towards allſorts of good things the
Light wherewith he hath illuminated bim ,
in order to theknowledge ofallthings, are
they not the effüſions of his infinite Goodneſs
andWiſdom ? But what is yet more aſto
niſhing, bath he not enclos’dwithin thefpi
rit of Man, whichhath its limitsandboun
daries, the whole extent and infinity of his
Pomer:? And by a miracle which is hardly
conceivable, bathhenot inveſted hiin with
a power of creating all things as himſelf?
For ifthe underſtanding produces, and, in
ámanner; creates the inages and repreſen
tations ofthoſe things which itknows, itmuſt
needsfollow, ſince it bath thepower to know
them alt, thatit alſo, accordingto its inana
nar
 THE PREFACE.

ner, creates them all, andconſequently that

it is the Creator of anew world, or at leaſt 11

the Copiſt, or after-drawerofallthe works

ofGod. It muſt beſo, inaſmuch as when it
thinks on the Sun, it cannot do fowithout
making, at the ſametime, another Sun in
it ſelf.By the ſamerule it makes allo Starrs,
Heaven, Elements, in a word, whatſoever
is in the Univerſe.
But ifGod bath wroughtone miracleby
beſtowing an infinitepower on a limited thing UN
V !

be bathalſo done anotber, in joyninggreat

neſs and power, with miſery, and weakneſs.
For it is certain, that ofall the Creatures,
there is not anyſubje&i to ſucha multitude of
miſeries andinfirmities as Man : Nay,theſe
are raiſ d even out of his advantages, and +

ifhehadnotthatpregnancy ofwits andthe

delicate compoſure ofbody which he hath, he 1

wouldnot be ſo unfortunate and miſerable,

as he is. So that it may be ſaid,byinſtancing
bim
 THE PREFACE.
him alone, we may decide thatfamous Pro
bleme, which bathbeen ſo often proposid, to
wit,What thing is that in the world, which
is, at theſame tiine, both the greateſt and
leaft ?
He therefore is only to conteinplate him
felfwho would enterinto the knowledg:he
dught to have ofthe Divinity, andthere he
will find eternal ſubjecis ofthe praiſes, and
Tefpe&ts, andthanksgivings,whichhe is ob
ligd to render upon alloccaſions, and atall
times.
Theſe are the high Leſſons which maybe
learnid bythe AR 7 HOW TO KNOW
MEN. But when itſhall be advanc'd to
diſcover the inclina
thoſe, whereby it would
tions, mamers and deſigns ofothers, there
will be'a neceſſity of making this general
acknowledginent, that it is thefureſt guide
can be taken for a man's condu &i in civil life,
and that he who ſhallmake uſe ofit, will
avoid
 THE PREFACE .
avoid thouſands of dangers and inconveni
ences, into which, from time to time, heruns
the hazard offalling. There need no rėn
fons to prove a thingſo clear, ſince it is cer
tain that if the ART is able to perform
what itpromiſesthere arefewactions where
init is not neceſſary ; as for inſtance, the
Education of children the choice ofServants,
Friends, Company, andinoſt others, which
cannotbe well done without it. It ſhews the
opportunities, and favourable conjunctures
of time,wherein a man ought to ai or ſpeak
a thing, and teaches hin the manner, how
be ought to do it. And if it be requiſite to
ſuggeſt an advice, to inſpire a paſſion , or
deſign , it knows all the paſages, through
which theyare to be derivedinto the Soul.In
fine,ifwemay rely onthe advice ofthe Wife
inan , who forbidsour converſing withan
angry or invious perfori, and going intothe
company of the wicked'; What can reſcue us
from
 THE PRE É ACE .
from thoſeunhappy accidents,butthe ARĪ
we treat of? For the account commonly
given ofMan is deceitful, if aman go only
according to the reputation they have ; and
dangerous, if their acquaintance be gotten
by converſation : but thatwhich our ART
promiſes,is only withoutfraudor hazard.
Tet is it notto be imagin’d,asſomeatfirſt
fight are apt to do, that this A R T is no
other then PHYSIOG NOMI, and
that itspower reaches no further, then to
make a diſcovery of thepreſent inclinations,
andthence draw fome light conjeciures, in.
relation to Vertues and Vices. For, beſides
that it doesallthis,as well asthe other, but
withgreater exactneſs, asſhallbe ſeen here
after; itgaesmuchfurther, ſince itpromiſes
toſhew , what were; or will be, the inclina
tions and paſions,paſt and to come, the
ſtrength and weakneſs ofmens minds, the
diſpoſitions they have to certain Arts and
Sciences,
 THE PREFACE.

Sciences, the Habits they have acquird:and

what is moſt important, it teaches the way.
to diſcoverſecret deſigns privateactions,and
the unknown Authors ofknownactions. In
a nord, there is no di ſimulation ſodeep,
into which it does notpenetrate, and which,
in all likelihood, it willnot deprive ofthebeſt 1

part ofthoſe veils, under which it lurks.

Now ,forasmuch as all theſe things may
be reduc'd to fourprincipal beads, to witthe
INCLINATIONS, the MOTI.
ONS OF THE SOV L, VER
TVESCOVICES, it isoblig'dere nie
paſs anyfurther, to tell us in thefirſtplace,
What Inclination is what are the cauſes of
it,andhow it is framed in the Soul. 2. How
the Soulis Movid,nay how and whyit cauſes
the heart andſpirits tomovein thepaſions:
In fine, 3. Wherein Vertueand Vice con
fift,and what is the number ofthe Species of
both, whereofit may make itsjudgment.
Beſides,
 THĘ PREFACE . 19

Beſides,ſince itought todenote theEx

celles and Defects ofall things, and ſhere
thoſe that are, andare not, confonant to the
nature of Man ingeneral,but alſo tothedif
ferentſexes,ages, nations,and kinds oflife ;
it is neceſſary, above allthings, that it give
us a Modell, andIdaa of that perfection,
which is conſonant to the nature of Man.that
it inay be the rule and meafure ofallthe
good and evil, whichmay happen to every
one in particular. For it is certain, that
theexceſs and defe&t cannot be known, with
out a previousknowledgofthe perfection,
from which both decline and recede; and.to
judge ofthe diſtance ofthe Extremities, a
man oughtto know the Mean to which they
relate
Having made an examination of alltheſe
things, we are further to be fpewn, what
MEANS it uſes, to perform what it pro
miſes ; what SIGNS it ought to em
ploy
 THE PREFACE .
ploy therein , and what is their Nature,
Strength, andWeakneſs. It is alſo totell
us whatVſeit makes ofthe Rules of PHP.
SIOG NOMY, and whether CHIRO
MANCY and METOPOSCOPY
are ſerviceable to its deſign , whereof we
ought to have a general Draught or Plat
form .
Theſe are the Preliminaries,which ferve
for an Introduction to the whole Science,
ndare contained in this part,which ſhall
be divided into Two Books ; the former
whereof all treat of the inatters, which
are theobject of the ARTHOW TO
KNOW MEN, to wit, the Inclinati
ons, Motions of the Soul, Vertues and
Vices : The ſecond ſhall examin the Means. .
whereby it ought to diſcover all theſe things.
THE
 I

THE

A RT
How to know

M Ε Ν.
The Firſt Book.
CHAP, I.
An Idea ofthe natural Perfection of Man .
VERY thing is perfect to which
there is nothing wanting, and which
hath whatſoever is neceſſary for the
accompliſhment of its Nature. It is
therefore requiſite , that Man, who
conſiſts of Body and Soul , ſhould, to
be abſolutely perfe &t , have whatever is neceſſary
for the accompliſhment and perfection of theſe
с two
 THE ART HOW
twoparts. Now the natural Perfection of the Soul
conſiſts in its having all the faculties and powers,
which are neceſſary , in order to the performing of
theſe functions, whereto ſhe isdeſign'd. The per
fection of the Body conſiſts in thediſpoſitions,which
thoſe faculties require therein , to ſerve for Organs to
their fundions.
But ſince ſome of the faculties are nobler then o
thers, and that in the order ofthings, unequal, the
more excellent are the rule of the others; it follows,
that the Underſtanding, whichis thenobleſt faculty
in Man, ſhould be the rule and meaſure of all thoſe
that are inferiour to it, and that theſe laſt ſhould be
fo diſpos’d, as that,as much as poſſibly, they may be
conformable to that ſuperiour faculty, to the end
they ſhould not obftru & the adions it ought to do.
So that the Underſtanding, being of its own nature
indifferent and indeterminate, in order to the judg
ment it is to make of all things , and conſequently,
that it is all things, in petentia ,that is, potentially, as
not being determined to anyone in particular , it is
requiſite, that the faculties ſubordinate to it, ſhould ,
as much as may be comply with that indifference.
Which indifference ſince they cannot have in the ſame
degree of perfection as the Underſtanding; in regard
they are material, and conſequently determinate
they ought nevertheleſs to have it fo fac,asthey are
capable thereof. Now all theindifference they are
capable of is reducid to thatwhich conſiſts in a me
diocrity, for the meay is leſs determinate then the
extremities, asbeingindifferent, in reſpect to both
Thoſe faculties therefore which conſiſt of the mean or
mediocrity , are more conformable to the Under
ſtanding then thoſe in the exceſs, or defect,
But
 TO KNOW MEN. 3
But foraſmuch as the Inſtruments ought to be pro
portioned to the powers , by which they are ema
ploy'd, it follows that the Conformation of theparts
and the Temperament, which are the inſtruments of
the Soul's faculties, ſhould have the ſame mediscricy
as they have. So that the parts ought to be neither
too big nor too little, nor the qualities, whereof the
Temperament confifts, be predominant one over an
other, but all ought to bein a juſt æquilibrium and
mediocrity.

Article 1.
That only Man hath the senſe of Touching in
perfection.

A Cure, may be deduc'd hence, that ſhehath be

how'd this perfect Temperament only on Man ; for
there is alwaies fome exceſs in that of other Crea
tures, one being too hot, or too cold , another too
dry, or too moiſt. But iņ man all theſe qualities
are united in a jaft moderation , and therefore the
Senſes , which follow this Temperament, as the
Touching,and Tafting,which is a kind ofTouching, as
Ariſtotle affirmes, are more perfect in him, then in
any other Animal. For theſe Senſes, and eſpecially
the Touching, require an exa& Temperature in their
Organs ; it being requiſite , that what ought to
judg ſhould be in themean, that itmay judg without
any pre- occupation. Now asthere are two ſorts of
means, one, confifting in the abſolute privation of the
Objects, and the other, in their equal participation,
C 2 only
 4 THE ART HOW
only the Touch judges by this latçer. For all the o
thers are deſtitute or deprivºd of the qualities where
of they judg; as the Ey, which judges of colours,
ought to be without any colour. But in regard the
Touching judges of the firſt qualities, whereof its
Organ cannot be depriv'd, it is requiſite,for its more
perfect knowledg thereof, that it ſhould have them
united in a juſt mediocrity, that it may judg of their
extremities, which it hath not, and of their modera
tion, by not aſſigning any exceſs therein.
But howere it be, Nature hath no other motive in
enduingman with this perfe&t Temperature, then to
make conformable to the nobleſt faculty of the Soul,
the general inſtrument ofits funcions, and to place it
1 in the mean, that it might be leſs determinate, and
that it, as well as the faculty , ſhould have all the
indifference, whereof it is capable, whichwas not ne
ceſſary for other Animals, all whoſe faculties arede
terminated .

41
Art . 2 .

All.in Man ſhouldbe in a medìocrity.

Rom this truth , thus eſtabliſhid , there may be
Face
drawn a conſequence, which confirms what we
have ſaid,concerning the mediocrity , which ought
to be in the powers of the Soul, not only in thoſe
which are ſubalternate, but alſo in the fuperiour ,
ſuch as are, the Underſtanding and the Will. For
ſince the Temperament moderates all the faculties ,
rendring them more or leſs ſtrong , according to
the degrees it hath, and that ifit behot,for inſtance,
ic
 TO KNOW MEN 5
it ſtrengthens the Imagination ,andweakens the Judg.
ment , and that, on the contrary, if it be cold, it
affifts the Judgment,and injures the Imagination, and
fo of the reſt : It follows, that,if there be anequality
requir'd, to render the man perfect , it is alſo requi
fre, that all the faculties of the Soul ſhould parti
cipate of that equality , and that they ſhould ob
ſerve the ſame moderation , which is in the Tempe
rament.
so that the natural perfe &tionof man, requires not
anexceffive vivacity of Imagination, nor an over
circumſpect Judgment, nor a too happy memory :
Nay, it cannot bear with theſe ſublimeSpirits, which
are alwaics fixt on the contemplation of things high
and difficult, not only upon this account, thar, having
deſign'd man for ſociety, it expects, heſhould equally
apply himſelf to Contemplation and A &ion ; but
principally, in regard that it is impoffible , thebody
ſhould have its natural perfection , when it hath the
diſpoſitions requiſite to ſublimity of Spirit. For the
Body muſt needs be weak, when the Spirit is too
ſtrong, as the over- great ſtrength of Body leſſens
and weakens the Spirits, as we ſhall ſhew more at
large hereafter.
The caſe is the ſame with all the other faculties;
for if the Appetite be too aptto more, if the Senſes
too fubtile, if the Concoctive vircue , the evacua-
rive, or retentive, be coo ſtrong, they are ſo many
defects and irregularities : they ſhould all be propor
cionate to the equality of the Temperament, which
does not admit of theſe vicious perfections.

C 3. Art . 3
 THE ART HOW
1

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

A Noithat this istrue, even in thoſefaculties ,

which are
That the action and the power ought to be conform
able one to the other, in as much as the adion is only
a progreſs , and effuſion of the active power. if
therefore actions cannot be perfect but ſo far as they
are moderate , it is neceſſary, that the faculties ſhould
derive their perfe &tion from their moderation. But
itis a receivid maxim in morality, That actions, to be
virtuous,ought to be in a mediocrityand conſequent
ly, the faculties, from which they proceed , ſhould
alſo be in the ſamemediocrity. Now thefirſt ſpring
ofthis mediocrity is the Indifference, which is natu
ral to the rational Soul : for fince the Adion is con
formable to the power, the actions ſhould be as in
different as the other is, and though it be determined
by the action it does, yet does it nevertheleſs preſerve
its indifference, by the mediocrity, which the action
receives from it, The reaſon is, that what is in the
mean is indifferent, in reſpect ofthe extremities, and
that whatis in theextremity is lefs indifferent, and
more determinated, then what is in the mean, as we
haye ſhewn already.
And thence proceeds the neceflity there is, of mo
derating the paſſions. For though, in other animals,
they are the more perfect, the greater and Itronger
they are, and that the more fearful a Hare is, and the
more cruel a Tigre, the more perfedt is each ofthem
in
 TO KNOW MEN. 7
in its kind : yet is not ſo in thoſe of man , in as much
as theyoughtto be in a mean, between exceſs andde
fed ,thatthey may be the more conformable to the
indifference of the ſuperiour part.

Art. 4.

That all natural Inclinations aredefects.

Conceive it will be no hard matter to apprehend,
I and ſubſcribe unto all theſe truths, becauſe they
are maintain’d by reaſon and experience. But there +

is yet another may be deduc'd from the fame princi

ples, which I queſtion not will be thought very
Itrange, though it be no leſs certain. It is this, That,
though therebe ſome Inclinations which are good in
themſelves, and deſerve commendation , ſuch as thofe
men have for the virtues ; yet are they defects, and
alter the natural perfection which is conformable
to humane nature And certainly, this will occur
upon common obſervation and experience, that thoſe
who have from their birth, fome excellent virtues,
have had them attended by greater vices , for a man
muſt needs fallinto defects and imperfections, ſo far
as he is at a diſtance from perfection. Now the per
fection ofman is, to be indifferent, and, not determi
nated to any particular virtue, he ſhould be capable
ofall. For the Virtues that come along with the birth
are not real virtues, they are only the initiatios of
them, or rather , they are but inclinations which a
man hath for them. In a word, they are bounds
and limits, confining the capacity oftheSoul , which is
univerfal,to a particular habit, The Soul, of its own
C 4 nature,
 8 THE ART HOW
nature, iſ notdeterminated, and ought to be capable
ofallhumane actions ; And, as it may know all things,
fo is it requiſite, that the Appetite, which follows her
knowledg, ſhould have alſo che freedom to incline it
ſelfto all things. And this univerſal capacity is at the
ſame time aneffect of the ſpirituality of her nature,
and the cauſe of the liberty ſhe hach : For if the
were material, ſhe would be determinated, and ifthe
were not indifferent, the ſhould not be free .
The Inclinations therefore, which man may have,
though they might be for the moſt excellent virtues,
are imperfe& ions; he ought not to have any forany
one in particular, but for all together. And this is
that, which the Angel of the Scholes hath ſo judici 102
ouſly deliver'd, when he affirm'd , That there isno C
Animal, but hach fome inclination, to a Paſſion con
formable to his nature , but that man only is the aob!
mean of all, and that it is requiſite, he ſhould be e.
qually ſuſceptible thereof, inas much as he is, of his male,
own nature, indifferent and indeterminate.
tan
To conclude, Gince the Temperament and the Con
formation of the parts are thetwo principal cauſes of
natural Inclinations, as we ſhallThew hereafter , and the i
that they make the Soul incline to thoſe actions which th
areconformable to them , it is not to be doubted, but /
tis
that the mediocrity, and themean , which they ought
to be guided by in man, does, alſo inveſt the Soul Dan
with an equal bent towards both theextremities.

.
Art. 5 :
lic,

1
 TO KNOW MEN . 9

Art, 5.
That every ſpecies hath its proper Temperanient.
Ut it
in
the Temperament , made by Nature to Animals,
me hath in the arſt place conſidered their ſpecies, and
hath appointed every one , that which was moſt con
venient for it. For example; ſhe hachallign'd a hoc
and dry Temperament for the ſpecies of the Lion; a
hot and moiſt, for that of a Horle ; a cold and dry for
chat of an Aſſe, and ſo all the reſt. But, as ſhe hath
been careful of the conſervation of theſe ſpecies, and,
to that end , hath beſtow'd on them the two Sexes ,
>

which were to receive different qualities, the hath

been oblig'd to divide this firſtTemperament, and to
give one part of it to the male, and the other to the
Female . For though , in the ſpecies of the Lyon, the
male and female are hot and dry, yet is it certain that
the female is ſuch, in a lower degree then the male,
and the ſame thing is to be ſaid ofall the reſt.
It is therefore to be granted , that the juſt and ç.
qual Temperament, wehaveſpoken ofbefore, is that
which is moſt convenient to humane Nature. But
in as much as it was alſo requiſite, that the man and
Woman ſhould have different qualities , that juſt
Temperament was divided between them , and with
out ſtraying too much from that perfect Tempera
ture , the man hath receiv'd a little more heat and
drought, and the Wonian a little more cold and
moiſture .
And this is the true interpretation that we muſt
give
 IO THÉ ART HOW
1

give to the Fable of Androgyne, when Plato faies, that

Man and Woman at the beginning made up but one
body, which was of a round figure ; that they were
afterwards divided into two, and that the Love they
have one for the other, is onely thedeſire they have
to be re-united, and a means of their perpetuation.
For, this firſt union of Man and Woman , is nothing
elſe but humane nature comprehending both Sexes,
and having,forits body, that juſt temperament,which
may be compard to a round figure, whereofall the
parts are equal and uniform . But in the diſtinction,
which was made of this nature, into two Sexes,
that Temperament was divided into two parts, and
thence were fram'd two bodies, unlike one to the
other, in reſpect of the different qualities, which they
receiv'd in order to the conſervation of the ſpecies.

Art . 6.
Why Sexes were beſtow'd on Animals, and why
the Male is hot and dry, and the Female cold
and moiſt.
"He beſtowing of Sexes on Animals , was onely in
THE , ge
neration to be made, there are no Sexes, as in Angels.
But in regard this action, as all others whatſoever,
ſtands in need of two principal cauſes, to wit, the Effi
cient & the Material, therewasa neceſlicy ,thatevery
fpecies of Animals ſhould be divided into two Sexes,
to execute the function of theſe two caufes. And
that is alſo the reaſon there are but two Sexes, for as
much as thefe two cauſes are fufficient for any action
whatſoever , But
 TO KNOW MEN . II

But whereas there is not any vertue or power,

which ſtands nor in need of certain diſpoſicions, to
execute the function, whereto' it is deſign’d, and that
among the corporeal diſpoſitions, the firſt qualities
are moſt efficacious and moſt neceſſary ; itmuſt fol
low , that heat and droght, as beirg themoſt active,
ſhould be beſtow'd on the Sex which executes the
function of the efficient cauſe, and that cold and moi
fture, as being the moſt paſſive, ſhould be moſt ob
fervable in that Sex , which repreſents the Material
cauſe. And this is the original reaſon, why Manis
hot and dry, and Woman cold and moiſt, for that
Man hath the vertues and qualities of the Efficient
cauſe, and the Woman thoſe of the Paſſive cauſe.
For, though there be fome diſpute among the phi
loſophers, concerning the fundion of the Female in
thebuſineſs of generation ,and that it ismaintain'd by
fome, that ſheis concurrent to the produđion of the
Animal, as well as the male ; yet not thinking itne
ceſſary to produce the reaſonsandexperiences which
deſtroy that opinion, this at leaſt is certain, that ifthe
ſaid aſſertion ſhould be granted , it muſt be acknow
ledg’d, that the ative vertue, which the Female may
have,is much weaker in it, and that the Paflive cauté
is the more predominant.Which is enough to prove,
that the paflive qualities are alſo the more preva,
lent in the ſame work .
And certainly, to make this truth the more clear,
we need onely conſider the natural conſtitution of
the Woman. For her weakneſs,as to body ; a ſmaller
conformation of the parts ; the fearfulneſs, which is
natural to her ; the delicacy & ſoftneſs of theskin and
Aeſh, and the many humours wherewith the abounds,
are infallible demonftrations of the cold and moiſt
temperament ſhe is of. Art.
12 THE ART HOT

Art. 7.

wbercin the Beauty of Sexes conſiſts. That

there are two forts of general effects ,
E ardaxus.
T
of Man is hot and dry, and that of theWoman cold
and moiſt , we are now to conſider, what diſpoſitions
theſe Temperaments raife in the Soul , and what conſti
tution thewhole body receivs from them .For the Per,
fedion and Beauty of each Sex conſiſts on theſe two
things, for as much as the intellectual Beauty which
ought to be in them, is nothingelſe than a combina
tion or concurrence of all thefaculties which are ne
ceſſary to them , for the execution of thoſe functions,
wherero they are deſignd ; and that the corporeal: 1

Beauty isalſo nothing elſethan a concourſe and com

pliance of all the diſpoſitions which theſe faculties re
quire in the parts, to become organs ſubfervient to
their fundions. For that part is beautifull, which hath
the largeneſs, figure, and all the other diſpoſitions ne.
ceſſary for the performance of the action it ought to
do : and if all theſe are not in it , or that it have any
difpofitions which are not requiſite, it muſt needs ap
pear ugly and deformed.
Howere it be, we are here to obſerve one thing,
which is very conſiderable in this matter, and in all the
effects of Nature, which is, chacıhere aretwokinds of
theſe effects, ſome wrought for a certain end, which
Nature propoſes to her ſelf; others wrought out of
pure neceſsity, ſo as that Nature had not any deſign
in
 TO KNOW MEN . 13
in the working of them . That a man ſhould have
bair on the chin , the eye- lids, and eye brows, is for
ſome partieúlar end, which Nacure propoſes to her
felf, wherein ſhe never fails of her purpoſe, ſhe diſo
poling the matter of che hair, and directing it her ſelf
into choſe parts. But, that he ſhould have any on his
breaſt, is not an effect proceeding from the deſign of
Nature, for if it were, all men would have ſome
there, and therefore,abundance of maccer is onely the
cauſe thereof, it being the property of that, to make
us way where ever it can.
This is alſo moſt evidently apparent in the Paſſions;
for that a man tranſported with anger, ſhould keep
a Airr,that he ſhould threaten thathe ſhould ſtrike;
all theſe are actions whereby he pretends to revenge
bimſelf, which is the end of that paſsion. Butthat his
countenance ſhould be enflam'd ; that his forehead
ſhould be wrinckled ; that his words ſhould fall from
him with certain interruptions;-thefe are effects
wrought by neceſsity, ſo as that the Soul had no de
ſign inthe produ. &tionofthem, in regard they do not
contributeto the revenge,whereto ſhe is inclin'd.

Art. 8.
That there arefome Faculties and Inclinations,
which it is Nature's deſign to beſtow on the
Sexes, others not.
Pon theſe grounds,wemay affirm ,that there are
ſome Faculcies and Inclinations, which Nature
hath , out of a formal deſign , beſtow'd on the ſeveral
Sexes : ſuch as are the faculties of the Soul conſider
ed
 14 THE ART HOW
ed in themſelves,and in their origin,excludingailmo
dification by the Temperament, as the rational, the
fenfitive, the vegetative Faculties, and conſequently
the Inclinations, which accompany them ; for every
Animal power leaves in the Appetite, an inclination
to perform its properactions .But as to the powers
and inclinations which proceed from the Tempera.
ment, as the ſtrength or weakneſs of thoſe firſt facul
ties, the Inclination to confidence or fearfulneſs, to li
berality or avarice, c. Nature hath not any deſign
to beſtow them on either Sex, in as much as the natu :
ral perfection of the humane ſpecies do'snotadmit of
anyin particular, as oblig'd to be equally capableof
all, by reaſonof its being indeterminate and indiffe,
rent, as we have ſhewn before. It is therefore out of
pure neceſsity that they are raiſed in the Soul, and
by the connexion and unavoidable conſequence there
is between the effects and their caoſes.
True it is indeed, thatNature hath propos'd to her
ſelf to beſtow on Man , beſides the Faculties conveni
ent for his ſpecies, thoſe alſo which are proper to his
Sex, to wit, the active vertue in order to generation,
and heat and drought to ſerve as inſtruments to that
vertue,as the hath beſtow'd on the Woman the paſsive
power , and cold and moiſture, to perform the fundi,
on of the material cauſe, But all the Inclinations con
ſequent to thoſe qualities, as confidenceor fearful
neſs, liberalicy or avarice , de are onely diſpolitions
fram'd in the Soul, without her knowedge, andbe
ſide, or againſt her intention. It muſt be confeſs’d
they are natural, becauſe they areby accident inthe
order of Nature, and follow the caufes which depend
.

on the matter. Nay they are allow'd,to be perfections,

and if they ſhould be wanting, there would bea des ·
fect,
 TO KNOW ME N. 51
fed , in as much as the cauſes, from which they pro,
ceed, neceſſarily require that conſequence and con
catenation which is between them . For, a Man who
ſhould not be couragious, or a Woman who ſhould
not be timorous, would be guilty of the ſame imper
fection, as a Lion that ſhould be fearfull, and a Hare
that ſhould be couragious.

Art. 9 .

That there are fonie parts fram’d by Nature out

of deſign, others not.
HE fame thing may be ſaid of the Conformacion
ofthe for Nature hach in herIdæas,that
figure which is moſt convenient to every ſpecies, and
which ſhe would be tow on every individual,were ſhe
not prevented by the particular cauſes, ſuch as is the
Temperament. And though ſhe gives each Sex a dif
ferent ſtructure ofbody, yer does the, as náuch as lies
in her power, always preſerve the character of the
figure , which is proper tothe ſpecies. Forthough
the Conformation of theWoman's parts be different
from thatof the Man's, yet is there a greater refem
blance between heç and Man, than any other Animal
whatſoever.
Now, it is certain , there are ſome parts which are
proper to each Sex, and ſuch as Nature hath adeſign
to frame after ſuch and ſuch a faſhion ; as thoſe that
ſerve for organs to perform the functions, wherero
each of them isordered : But for the reſt, as height of
ftature, largeneſs of head, a ſquare figure of the face,
c. which are to be obſervd in Man , or lowneſs of
ftature,
16 THE ART HOW
ftature, littleneſs ofhead , and roundneſs of face, etc;
which are proper to the Woman, all this variety, I
fay , proceeds not from the deſign of Nature, but pure
neceſfitý, confequently to the Temperament, which
is proper to either, though it contributes to the per
fection and beauty of the body, for the reaſonswe
have given already.

SECT. 2.
W berein the Perfe &tion ofthe Male conſiſts.
is
+ Art. 1 .
ofthe Inclinations proper to Alan .
His prefuppos'd, we now come to obſerve
T the inclinations,conſequentto the Tempera
ment of Man . Nature bath made him hot and
dry, for the end we have already afligi’d, But ac
cording to the proportion of his being hot, he muſt
neceſſarily be ftreng, and conſequently thereto, chat
he ſhould benatorallý Couragious, defrous of Fame,
Magnanimous, Sincere , Liberal, Mercifull, fuft;
Gratefall; and conſequent to bis being dry, he
ſhould beRefolvd, Conſtant, Patient, Modeft, Faith
full, fudicions.
The reaſons of all theſe effects are eaſily found .
For, as the Soul makes uſe of theſe qualities, knows
what ſhe is able to perform by their means, and is
inclin'd to the actions conformable to their vertue :
So
 TO KNOW MEN . 17
SOupon her being ſenſible of the heat , which is the
principle of ſtrength and courage, ſhe takes a confis
dence in her ſelf ;and,upon that, ſhe would command ,
the courageouſly undertakes , and flighis ſmall dax
gers : And being courageons, ſhe is forward ,free, and
without artifice . She is alſo libéral, not onely upon
this account , that it is the property of heat to dilate
it ſelf, but alſo for this reaſon, that the confidence ſhe
hath of her ſelf, takes away the apprehenſion ofwant
ing thoſe things that ſhall be neceſſary for her. She
ealily pardons, becauſe ſhethinks fhe cannot be in
jur’d: Sheisjuft, becauſe the deſires little, as being
ſatisfy'd with her ſelf; in fine, ſhe is gratefull, be
cauſe ſhe is juſt and liberal.
On the other ſide, as drought obliges things to
keep within their bounds, and hinders them from
ſpreading and diſperſing themſelves ; ſo the accom .
modares herſelfto this vertue, and is fortify'd within
her ſelf, not eaſily changing the reſolutions ſhe hath
taken, patiently enduring the inconveniences which
happen to her, conſtantly endeavouring to perform
thepromiſes ſhe hath made,and not fuffering her
ſelf to be carried away with the vanicy of thoſe
honours , which ſhe deſerves not. In a word .
drought contributes to the purity of the Spirits, and
checks the impetuous ſallies of the Imagination,
allowing the time , required by the underſtanding,
for the confideration of things, whence proceed praia
dence and ſoundneſs of judgment

Art.
 18 THE ART HOW

Art. 2 .

That the Temperament of Man is hot and dry

in the firſi degree.

B Ut it is here to be obſerved, that all theſe natural

ties if they be exceſſive. For if the heat be too great,
inſtead ofCourage,it willraiſe Temerity ; the deare
of Fame will be chang'd into Pride ; Magnanimity,
into Infolence ; Liberality, into Prodegality ; Juſtice,
into Severity , Clemency, into Induigence; andGra
titude into oſtentation and Vanity. lo like manner, if
drought be predominant, the Conſtancy of the Soul
degenerates into Obſtinacy, Harfonefs; Infenfibility,
Auſterity. The perfe&tion therefore ofthe Tem
perament convenient to Man , in reſpect of his Sex,
ſhould come as near as may be to the exa& Tempera
ture, proper to humane Nature, as we have ſhewn i
And ſo it may be affirm'd ,thatit ought not to be hot
and dry, but in the firſt degree, whatever goes be
. yond it leading to exceſs and imperfe & ion. The
reaſon this, that Nature,which always endeavours to
give the ſeveral Sexes the Temperament convenient
to the ſpecies,recedesno further from that, Tempera
ment, than is neceſſary for the diſpoſing of them
into the order of thofe cauſes, whereof they are to
perform the function. Whence it may be inferr'd, that
the leaſt degree of heatand drought which Man may
have beyond the exact Temperature , is ſufficient
to give him the vertue and efficacy of the efficient
cauſe.
The
 TO KNOW ME N. 19
The ſame thing is to be advancd, concerning the
Conformation of the parts ; for there is one confor,
ination which is convenient to the ſpecies, and is a
mean between thoſe which are proper to the ſeveral
Sexes. For, as all things ſhould aim at a certain mc
diocrity in humane nature, for the reafons before
alledged ; ſo ought the conformation of the body
to be in the mean , between the exceſs and defect,
which may be found therein. But, in regard the
Temperarnent qualifies the formative vertue, and
forces it to give the parts that greatneſs and figure
which are proper for them , it wasrequiſite, that
thoſe of Man ſhould be anſwerable to the two quali
ties, whichwereto be predominanc in him, and that
they ſhould be larger, not onely than thoſe of the
Woman, but alſo than thoſe which were delign'd to
humane ſpecies
the .

Art. 35
A Model of Man'sfigure.
Riftotle hath deſign'd thefigure of Mañ accord
A ing to that of the Lion as if there were no other
Animal, in which the form of the male Sex were more
perfect, and that it ought to be the Model, according
to which that of Man fhould be repreſented. But,not
to urge that Man is the moſt perfect of all Animals ,
and confequently, that he ought to be the meaſure of
the reſt, the Lion is more proper to frame an Idæa
of the ftrength,than of the perfe&tion of the Sex, for
as much as that qnality requires more heat and
drought than is neceſſary to the male Sex . And
D 2 accordingly
20 THE ART HOW
accordingly the Lion is one of the leaſt fruitfull
creatures of any, and conſequently hath not always
the vertue and efficacy , convenient for that Sex : be
fides that bisTemperament recedes too much from the
mediocrity moſt befittirg humanand
e nature, and who
ic to that
ever ſhallcompare it ofMan, which
that of is hot
that the and
Lion's

reaches to the third .

Add to this, that the atra bilis, or black choler is
predominant in the Lion, as alſo in a ſtrong and
robuſt man ; and therefore they have both large
mouths, a harſh and thick hair , the forehead fullof
folds and contractions, between the Eye-brows, the
extremities large and tough, thefileth hard and muf
culous, the voice bigg , and reſounding, as it were,out
ofthe chroat, the gategrave, with a certain weighing
from one ſide to the other ; all which are the ſignifica
tions of an exceſſive heat and drought, as we ſhall
ſhew elſewhere.
And it is probable, that Ariſtotle did not, in that
place,conſider Man ſimply, according to the vertue of
his Sex, but according to the quality which was moſt
conſiderable in the opinions of men, to wit , Heroick
Fortitude, which is the ſource of Valour, which hath
the prerogative of commanding, and for which men
alwaysreſerv'd the greateſt honours, and the nobleſt
rewards. Accordingly, when he propoſes the Panther
for the Idæa oftheFemale Sex , it is eafily perceiv'd,
that his conſideration runs more upon the ſtrength.
of the Sexes, than their natural perfection,ſince thatis
a creature, which is indeed very ſtoutand couragious,
but hath not the docility, the fearfulneſs, and other
qualities proper to the Woman
Ait.
 TO KNOW MEN 21

Art . 4
of theFigure ofMan'sparts,
Ut for our parts, who follow not the opinions of
cannot repreſent a figure of Man convenient to his
Sex, but according to a draught of thoſe qualities,
which are natural to him , with reference to the com
pariſon to be made between them and thoſe of the
Woman, there being not among Animals, any that
hath a greater reſemblance to the Man,than she.
Wearetherefore to affirm , that as to hisftature,
it is of agreater height, and more unbounded than
that of the Woman ,
That bis head is bigger.
That his hair is ſtronger,and inclining to a certain
curle towards the extremities.
That his Forehead is leſs round, leſs ſmooth , and
almoſt of a ſquare figure.
That his Eye-browsare bigger and ſtronger.
That his Eyes are morelively.
That the Noſe, deſcending in a ſtreight line from
the forehead, is ſomewhat bigger at the extremity.
That the Noſtrils are a litele more open.
That the Mouth is larger .
The Lips thinner.
The Voice bigger.
The Chin leſs round .
And the whole face inclining to a ſquare figure.
The Neck ſhould be thicker.
The Shoulders and Breaft larger and ſtronger.
The Buttocks and Thighslefs Aeſhy.
D3 All
22 THE ART HOW
All the fan &tures more free .
The Extremities larger and ſtronger.
The Flel harder and more muſculous.
The Meen more majeſtick :
The Carriage and Deportment of the body more
poble.
The Gate more ſprightly and vigorous.

Art . 5 .
til

The Reaſons of the figureofMan's parts, :

NOOw , whoſoever ſhall ſeriouſly conſider the

whole buſinels of this Conformation of the
parts, ſhall find, that it proceeds from the moderati
on of the two aforeſaid qualities, as we have ſhewn.
For height of Atature , greatneſs of the head and
mouth , the openneſs of the noſtrills , the thickneſs of
the neck , thelargeneſs and breadthof the ſhoulders
and breait, the ſprightlineſs of the cies, thebigņeſs
of the voice, the freedom and activity of the jun
đures,the majeſty and nobleneſs of themeen , carri
age and gate , are the effects of heat , which dilates
the partsand renders the motion of them more active
andmore vigorous
On the other ſide , the harſhneſs of the hair, the
hardneſs of the fleſh, the ſolidity of the junctures,
the ruggedneſs of theforehead , and its figure leſs
round, the thinneſs of the Lips, the more obtuſe fi
gure of the chin , and that of the whole face inclining
to a ſquare, are the effe &s ofdrought, which hardens
the parts, and reſifts the motions of the humours, noc
permitting them to aſſume the round figure, which is
proper
 TO KNOW MEN 23
proper and natural to them , as we ſhall bereafter
take occafion to thew more particularly.

Art. 6.
That thefigure of theparts denotes the inclina
tions.

Utwhat calls upon our further obſervation in all

B
to and dependency on the faculties and inclinations ,
which the Sex beſtowes on the Soul , ſo that they
ſerve for markes and figns to diſcover them :: whe
ther it proceedshence, that they arethe Inſtruments
ofthoſe powers, and that the knowledg of the inſtru
ment diſcovers the cauſe, to which it is ſubſervient;
or that both the inclinations and ſigns proceed from
the Temperament, as their common principle, and
that the Conformation of the parts bewrayingthe
Temperament , the Temperament afterwards be
wrayes the inclination and faculties, whereofitis the
cauſe .
Accordingly the largeneſs of the breaſt and ſhoul
ders, the nimbleneſs and ſtrength of the junctures ,
the openneſs of the noſtrills , and the greatneſs, or
wideneſs of the mouth are markes of Courage . A
thick neck, the fleth hard and muſculous, the ex
tremities large, arc ſigns ofStrength , aswell of Body
as Soul.
The ſquare forchead, the noſe ſomewhat big , the
lips thin , the chin ſomewhat large, denote magnani
mity, and greatneſs of courage .
The farure high and ſtreight, the ey -brows cleva
D 4 ted ,
 E T W
2672

24 T'H AR HO
ted, a majeſtick gate, and ſprightly eies , ſignify
Glory, or a deſire of Fame,
Theforehead and face of a ſquare figure, and the
head of a convenient bigneſs, are marks of Wiſe
dom , Conſtancy and Juſtice , and ſo of the reſt, as
we ſhall further ſhew in its proper place. Whence
it may be affirmed, that, ofallthe parts, which make
up the Male Beauty , or which is beſeeming a Man,
there is not any but denotes an inclination to ſome
particular yirtue.
Thus have we diſcover'd wherein conGifts the natu 1

ral Perfection of a Man , as well in reference to the

powers of the Soul, as to the Conformation of the
body, which is convenient for bis Sex. N

SECT. III.
4

Shewing wherein conſiſts the natural per

fection ofthe Woman.
E come now to the examination of the
W Womas's perfection. But what a diffi
cult, what a dangerous enterpriſe do we
undertake ! Since it cannot be attempted without
engaging againſt the greateſt and moſt formidable -

power in the world. For, to make ſhort work of it,

we muſt unthrone thaç Beauty , which commands
Kingsand Monarchs , which forces obedience from
Pbiloſophers, and which hach cauſed the greateſt al
terations , chatever happend upon earth. From
that
 TO KNOW MEN . 25
that high pitch of gloryand perfection, whereto it is
now advancd, it muſtbe pull'd down, and degraded
into the order of vicious things, and we are to ſhew , .

that all thoſe attractions, and charming graces, where

with ſhe is adorned, is noching but a deceitful mask,
hiding an infinit number of defects andimperfections.
'Tis neither better nor worſe ; for if there be any
certainty in humane ratiocination , if the principles,
which Nature hath ſcatter'd into our Souls, in order.
to the diſcovery of truth, have anything of ſolidity ,
it will neceſſarily follow , that there is not any one of
all the parts, requiſite to the framing ofthe Woman's
Beauty, but is the mark of an inclination to ſome
Vice.
But what? Is there any neceſſity we ſhould diſcover
things, which Nature hath made it ſo much her buſi
neſs to conceal?Why ſhould we be ſo forward to con
demn thoſe, who innocently force the adorations and
reſpects of all the world ? This onely we have to
allege, that our caſe is much like that of a Judge,who,
out of his obligation to Juftice, is fo: c'd to paſs Sen.
tence againſt his friend. Who can forbear falling in
love with Beauty ? But who is it alſo chat can oppoſe
Truth, which is ſtronger than Beauty ? It is Truth
then that forces us to condemn that Beauty, and to
paſs judgment againſt her, which , though ſevere, is
yet juſt and neceſſary. For,if it may bededuc'd ,that
it is onely a fair appearance, which hides an infinite
multitude of defects , and ſo farr from being the
flower of Goodneſs (as it bath been ſometimes flaca
ter'd ) that we may as well affirme it to be the
bark, which covers the vices of Nature ; it isimpof
lible,but it muſt abate much of the pride, whereby ir
is attended ,and ſomwhat raiſe their ſpirits,who adore
Bu
it with ſo much ſlavery.
26 THE ART HOW
But all conſider'd, it is poſſible, we máy repre
ſent the miſchief greater then it is , and we are
ready to acknowledgeas much. For we ſpeak onely
of the Inclinations , that is , the first ſeeds of the
Soul's affeétions which may be ſmother'd and weeded
out, before they have fully taken root . And to
fpeak more preciſely, the inclination is onely a ſe .
cret weight, which gives the Soul a bent to certain
actions , and which is eaſily balanc'd by ſome other
advantages, ſuch as may be example, education, and
contrary habits. As to which, we muſt make this ac
knowledgment,for the honour of the Women, that
theſe means have a greater influence over them , then
over theMen,and that commonly ,we findthe practice
of the vertues more exemplary and exact in this Sex ,
than in the other.
With this precaution, we may preſume toaffirm ,
upon the principle we have laid down, that the Wo
man is cold and moiſt, in order to theend, whichNa
ture hath propoſed to her ſelf, and that from her
being cold, it follows, ſhe ſhould be weak, and con
fequently Fearfull, Pufillaninsous, fealess, Diftruft
full, Crafty, apt to Diſſemble, Flatter, Lie, eaſily
Offended, Revengefull,Crnel in her revenge, Unjuſt,
Covetons, Ungratefuit, Superſtitious. And from her
being moiſt, ic follows that ſhe ſhould be usconftant,
Light, Unfaithfull, impatientcaſily Perſwaded, Com
paſsionate, Talkative.
Art. I.
The Reaſons oftheſe Inciliñations,
He reaſons of all theſe Inclinations are evident
THEand neceſſary. For ſince heat is the principle of
strength,
 TO KNOW ME N. 27
Arength , courage and confidexce ; cold, on the other
fide, muſt be theprinciple ofweakneſs,lowneſs of ſpi
rit, and fearfulneſs. And from theſe three proceed
all the reſt, which are the attendants of a cold Tem
perament : for diſtruſt and jealouſie are the iſſue of
weakneſs and fear; whence it is, thatſtrong and cou,
ragious men are neither diſtruitfull, nor apt to -ſu
fpe &. Artifice & craft are alſo the attendants ofweak
neſs, in as much as they ſupply the want of ſtrength ;
and we find moft of thoſe creatures which are weak ,
to be more cunning than the others; on the contrary,
ail of great bulk' are not malicious, in regard com
monlyſtrength goes alongwith bulk. Dillimulation
follows artifice and diſtruſt, as flattery and lying fol
low diffimulation. Beſides, weakneſs, in asmuch as it
is expos’d to all manner ofinjuries,is eaſily offended ,
And thence it comes, that ſhe is revengefull, for that
revenge, which hath no other end than to prevent
the continuande of the injury , is commonly found in
thoſe who are weak ; and therefore old people, chil
dren, andGek perſons, are more teſty and angry than
others. But a Woman's revenge is cruel ; for as
much as cruelty proceedsfrom weakneſs and fear , for
a generous perſon is ſatisfy'd with the victory, where;
as a Coward having his enemy at mercy , revenges
himſelf to the utmoſt extremity, out ofa fear he may
recover himſelf, and retort the revenge upon bim .
Superſtition follows from the fame ſpring ; for weak
neſs, being ever more fearfull than it ſhould be , ima
gines Heaven hard to be pleas'd, and that all endea
vours are to be uſed to gain its favour. Nor does
Avarice proceed from any other principle ; for the
fear of"falling nto want, raiſes a deſire of preſerving
what one hach, and acquiring what one hathwhence
not ;
28 THE ART HOW
whence it comes, that old men, and perſons addicted
to melancholy, are inclin'd to this vice. Now , it is
impoſible that theſe deſires ſhould be without in
juſtice, or that they ſhould eaſily admit of gratitude,
and acknowledgments. %

On the other fide, the Soul, complying with the

nature of humidity , which is, as it were , its organ ,
and which isunconſtant,changeable and fufceptible of
all theimpreſions may be given it, is alſo apt to re
ceive an inclination to the vices which are correſpon
dent to thofe qualities, ſuch as are Lightneſs, In
conftancy, Impatience, Unfaithfulneſs, and Loquacity ,
which are theeffects of Fickleneſs ; as Credulity and
Compaſsion are the conſequences of a weak re
fiſtance, and the eaſie impreſſion, which things make
upon her ,

Art . 2 .
That the Inclinations of the Woman are not
defe&ts.
Ut whereas the Inclinations may be either ſtrong
or weak, and the vices,whereto they are inclin'd,
may have ſeveral degrees, it is certain, chat thoſe
which are conſonant to the Woman, with reference
to the perfection of her Sex,are the weakeſt that may
be, in regard her Temperament recedes very little
from the juſt temperature, as we have ſhewn. So that
the fearfulneſs, difruft, avarice , and the reſt, are, in
her, in the loweſt and weakeſt degree they can be.
Nay, there are ſome of them , which , in that conditi
on, may paſs for ſo many natural vertues For Dif
truſt and Diſsimulation may deſerve the name of
Prudence ;
 TO KNOW MEN . 29
Prudence ; a moderate. Avarice, may fall undec the
notion of Frugalicy , a light Superficion may paſs
for Piety ; moderate Revenge may affume the name
of Juſtice; and thac Timidity, which begets ſhame
faltneſs, is the greatelt ornament and commendation
of the Woman, and the bridle which is,moſt likely to
give her a check ; in the bent ſhe might have to all the
greateſt vices. But it is alſo to abe inferr'd , thar,
when the coldneſs and moiſture exceed the degree of
that moderation , all the Inclinations we have menci
oned , are proporcionably heighcped, and become as
vicious as their names imply them to be .
Moreover , thoſe. Inclinations, which go under
the name of vices ,are not , to ſpeak exactly, ſo
many defects, but rather, on the contrary, ſo many
natural perfe & ions, as being correſpondent and con :
formable to the feminine Sex. For, as it is no imper
fection in a Hare to be fearfull, nor in a Tygre,to be
cruel, for as much as theirnatures require thoſe
qualities in them ; ſo canit not be ſaid thatTimidity,
Diſtruſt,Inconſtancy ,óc. are defcêtsorimperfecti
ons in a Woman, in regard they are natural to her
Sex, which would be defeAive, if it were depried
thereof.
Yet is 1 1.
the InclinationsofMan, they ſeem to be vicious,but
the compariſon which is made between diverſe things.
may not be
perfection , inthe rule and
as much as icmeaſure
transferrsoftotheir
onenatural
tutai

what appertains to the other, and there is not any

thing, wherein ſome exceſs or defect may not be
found, when it is ſo compared. Accordingly, the
ſtrength of a Man , compared to that of a Lion , is
weakreſs ; and all the inclinations, which are in
fus'd
 30 THE ART HOW
fus d into him, upon the account of his Sex, though
they ſeem vertuous, are nevertheleſs defects, in re
ſpect of the humane fpecies, which ougth co be indif
ferent, aswehave thewn elſewhere . Nay, medio
crity it felf, which is ſo perfect in reference to things
humane is a defect , as admitting any compariſon
between them and the ſupernatural and divine.
The Inclinations then , which the Woman derives
from her Sex, whatever they may be in themſelves,
are to be accounted perfections, when they are con .
find within the moderationcorreſpondent to the firſt
degree of cold and moiſture, of which Temperament
Theought to be. If they exceed it, they are defects,
declining from the perfection requiſite in her Sex ;
and the exceſs of thac Temperament cauſes no leſs
deformicy in the Soul than it does in all the parts of
the Body .
1

Art . 3 .
That the Inclinations ofMan are defects in the
Woman ,

Ut what? Is it impoſſible that a Woman ſhould

be of the ſame Temperament asa man, and con
ſequently that ſhe may have the ſame inclinations,
and be couragious, magnanimous, liberal, c. as we
experimentally find many of them ,who have all thoſe
qualities ? It muſt be acknowledg’d ; but what is a
perfection in one ſubject, may be a defect in another :
as for inſtance, courage in a Lion, is a vertue, in a
Hare, a vice , and ſo what is a perfection in theman ,
is a default, and imperfection in theWoman, becauſe
it makes her recede from the natural perfection of
her Sex And if theſe Inclinations proceed not
from
 TO KNOW MEN . 31
from inſtruction, education, example, or ſome rati
onal habit, they are indeed ſuch qualities as ſeem
vertuous, but have withall the attendance of farr
'greater vices. And thoſe Women , who are born
with that confidence and audacity , which are proper
onely to man, are commonly raſh, impudent, un
thrifty, & c. there being a neceſſity, that whatever
recedes from perfection, ſhould fall into defects; and
the greater the receffion isſo much the more remark
able are the vices. Whence it proceeds, that no body
wonders ſo much to ſee a Woman very fearfull, very
covetous, and very light and unconſtant,asto find her
couragious, prodigal, obſtinate , in regard theſe laſt
qualities proceed from a Temperament which is
abſolutely oppoſite to that ofthe Woman, whereas
the former are conſonant to that which is proper to
her,though it exceeds the moderation it ſhould have.
In like manner, to be cowardly , penurious, fickle
minded , are farr greater imperfections in a man,
than if he were hare-brain'd , prodigal, felf-willid ,
in as much as the latter are the effects of the hot and
dry Temperament, proper to him ; the formerof the
cold and moiſt, which is perfe & ly contrary to him .
Art. 4.
wherein the Beauty of the Woman conſiſts.
E come now to examine the Conformation
Wercome pares,which isconfequent tothe Tem
of the Woman, and to conſider, wherein
perament
the Beauty , which is proper and natural to her,
confifts.
In the firſt place,as to her Stature,ſhe is lower and
ſmaller than the man, The
32 THE ART HOW
The Head is leſs and rounder, and the whole face
inclining to the fame figure.
She hath a great quantity of bair, and that very
long, ſmall, and ſoft to the Touch.
Her Foreheadis even, ſmooth, higher, and rounder
towards the Temples.
The Eye-brows are ſlender, ſoft, at a little diſtance
one from the other, and gently twining about the
Eyes.
The Eyes are large, black, betraying a certain
mildneſs and modeRy.
The Noſe, ofa middle ſize, deſcending in a ſtreight
line upon the Lips, and gently inclining to a round
Extremity
nefs towards the .
The Noſtrils narrow , and not opening much .
The Cheeks round.
The Mouth little.
The Lips red, ſomewhat bigg, or plump, not
Mhuttirg cloſe together , nor moving, unleſs it be
when ſhe ſpeaks or laughs.
The Teeth are ſmall, white, and orderly diſpos'd .
The Chin ſhould be round, ſmooth, not admitting
the appearance of the leaſt hair.
The Ears little,ſoft, and of a convenient compaſs.
The Neck, round, ſomewhat long, ſmall, ſmooth ,
and even all about .
The upper part of the Breaft plump, and Refhy ;
and the Breaſt it ſelf,or Dugg, firm , and ſomewhac
hard , round , and of a middle-lize.
The Shoulders little , and cloſe .
The Back ſtreight, and weak.
The Thighs round, and fleſhy.
The Knees round , and ſo as there be not in
them the appearance of any juncture.
Thé
 TO KNOW MEN . 33
The Feet little , round, and fleſhy.
The Arms ſhort, and of a proportionable round,
neſs.
The Hands long, little,and fleſhy.
The Fingers long, ſmall, and round ,
The Skin, in all parts, ſoft, delicate, and of an ex
quiſire whiteneſs, fare onely in thoſe places, which
admit a mixture of carnation, as in the Cheeks, the
Chin , and the Ears.
Laſtly, weakneſs ought to appear in her voice, and
all her motions ; baſhfulneſs and a reſerv'd modeſty
in her sonntenance, her geſtures, carriage, and behaa
vioør .

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

Fall theſe parts, the little , ſhort , and llen

O ,
are the effectsof the cold Tempera
ment, which confines the matter, and hinders it from
ſpreading and dilating it ſelf. The fleſhy and ſoft parts
are the productions of the moiſure, for they denote
abundance of Aegmatick bloud. " But of the round,
fome have their dependance on the cold, others on the
moiſture : for they either proceed from the fat, which
fills the vacant places of the muſcles, as in the arms,
checks, thighs; or from the cold, which contracts the
figure of the parts, and preſſes them of all ſides
whereas the heat, always ſpreading it ſelf forward ,
cauſes unevenneſs & angles,which prevent the round
neſs of them . Hence it comes that the forehead and
face ofthe Man are of a ſquareE figure , and thioſe who
ars
 THE ART HOW
34,
are inclin'd to Melancholy, have corners of the fore
head ending in a ſharp point, and long faces,contrary
to the Flegmatick, who have them almoft of a round
figure. The mildneſs, modefty, and the baſhfulneſs
which appear in the countenanceand actions of the
Woman , are alſo effects of the cold, which abates the
courage, and checks, or remits the motion of the
parts. To the ſame principle is alſo to be attributed
the ſmalneſs and weakneſs of the voice , by contrad
ing the throat, in which it is framed, and weakning
the vital faculty. But all theſe things fall more par
ticularly under conſideration, in the Treatiſe of Beau
ty ; it ſhall ſuffice here to obſerve in the main , that .
the natural conformation of the Woman follows the
Temperament of cold and moiſt, in that degrec,which
Nature hath preſcrib’d for the perfection of her Sex .

Art. 6 .
That all theſe parts denote the Inclinations
which are proper to the Woman .
Ur next work muſt be, to ſhew , that all theſe
parts have a dertain celation to the qualities of
the mind, whereof we have given an account; that
they are the ſigns which diſcover them, how ſecret
ſoever they may be ; and laſtly , that, of all the
figures and lineaments which contribute to the Beauty
of the Woman, there is not any one but denotes a
vicious inclination.
We need produce no other proof of this truth
than the natural weakneſs, which is remarkable in the
body of the Woman , and the conformation of all her
parts, whercof there is not any one, but is the effect,
either
 TO KNOW MEN . 35
either of the coldneſs of her Temperament, or the
moiſture predominant in heras we have fhewn alrea
dy. For , ſince the weakreſs of the body, and of na
tural heat, is ever attended by an inclination to fear
fulneſs, diſtruſt, avarice, 06 , and that the ſupera
bundance of moiſture accompanying it , cauſes fofc
neſs of nature, effeminacy, inconſtancy, and fickle
neſs, &c. ic follows thatſhe hath not any part,which
does not diſcover fome one of the Inclinations before
mentioned. But , for the further clearing up of a Pro,
poſition that ſeems ſo ſtrange,we muſt fall inco a more
particular conſideration of thingsand make it appear,
by thoſerules of phyſiognomy,which Ariſtotle, and
other great perſons among the Antients,have left us,
that there is no truth ſo well eſtabliſh'd as this .
Ariſtotle hath given us this obſervacio , That à
little face is a ſign of puſillari micy, and lowneſs of
ſpirit. By that character,hedeſigns thoſe who are not
abe to bear good or bad fortune,who,upon the leaſt
ſmile of proſperity, become infolent ; upon the leaſt
frown of adverſity, are utterly caſt down and dif
courag'd ; who entertain the leaſt delay or denial,as à
great misfortune; a ſmall ncgligence fora great in
jury ; continually complaining, diſtruftfull ofall they
have to do with , full of ſuſpence in the taking of any
reſolution, & c. as we ſhallThew more at large,when
we come to the particular characters of this vice.
The round face denotes maliciouſneſs, and an eaſic
inclination to anger .
The narrow forehead is an argument of a fickle
and incorrigible diſpoſition.
The round forehead is a ſign of teſtineſs, and
weakneſs of mind .
The high forehead, and very fmooth , ſignifies flat
tery and diſsimulation, E - 2 Black
 36 THE ART HOW
Black eyes denote fearfulneſs; the large eye argues
inconftancy.
Thick and ſoft lips are marks of Loquacity ,an over
buſie enquiry into the affairs of other people, and a
negligence of their own. Some affirm ,that they are the
ſignificators of avarice and lying ; which two vices
are commonly obſervable in the Moors, whoſe lips
are of that making.
The little mouth is a ſign of weakneſs and lying.
The round chin denotes envie.
The long and ſmall neck denotes a timorous dif
poſition, and a perſon inclin'd to loquacity.
When the upper part of the breaſt is ſmooth and
fleſhy, it is an argument of credulity ,and weakneſs of
judgment.
The ſhoulders little and cloſe together, are fignis
of avarice.
3
When the thighs, feet and hands are fleſhy, the
back ſtreight andweak , the hands little, all theſeare
ſigns of a ſoftand effeminate conſtitution,thatis, they
denote a delicate and volup:uous perſon, one who is
not able to endure any hardſhip, or pains-taking, to
whom the Nighteſt inconveniences are inſupportable,
and one that impatiently bears the want of the leaſt
pleaſures and enjoyments of life.

Art. 7 .

wherein perfect Beauty conſiſts.

His is all the account we have to give of the
TE
Beauty as well of the Man as the Woman . There
remains yet onely one difficulty, which , no doubt,
will
 TO KNOW M E N. 37
will occurr to all thoſe who ſhall read this Diſcourſe ,
and may, if not rcſolv’d , bring the truth we have
eſtablished into ſome diſpute : Itis this,that the Beau
ty , whereof we have given a deſcription, is proper
and correſpondent onely to our climats, and not to be
accommodated to others : for there is no Countrey
but admits a diverſity of jndgments and opinions,
concerning this point ; nay, there are ſome Nations
that are ſo much at a diſtance from the ſentiments we
have of Beauty, that they account beautifull, ſuch
perſons, as in our apprehenſions, are little remov'd
from deformity it ſelf.
If the caſe ſtand thus, how can ariy one frame to
himſelf a certain and determinate Idxa of Beauty ,
which is ſo indeterminate, and full of diverſity, and
reſtrain, tothe deſigns ofNature,a thing which ſeems
wholly to depend on the opinionsofmen ? Nay, it
being ſuppos'd , that it is a nacural perfection , what
Judge ſhall be able to decide, which is the moſt pera
fect and accompliſh'd, ſince every People and Nation,
will imagine, it hath good grounds to beſtow the
prize on that which is proper ro it felf ?
We anſwer then, that Reaſon onely is that ſom
veraign Judg ofall Nations, who is able to pronounce
a finalſentence, in a buſineſs ſo nice, and proſecuted
with ſo much partiality. Yet is it notparicular Rea
ſon that ſhall have this prerogative, but the general
Reaſon, which is grounded orcommon notions, and
principles not admitting of any diſpute.
This Reaſon it is which teaches us, that the Body
is the Inſtrument ofthe Soul, and the greater number
2 of faculties and different powers this latter hach, fo
much the greater diverſity of parts muſt the former
고 have, to be employ'd as the organs thereof: for the
E 3 Inſtrument
38 THE ART HOW
Inſtrument ought to be proportionate, both to the
cauſe by which it is uſed , and to the action which it is,
by its means, to perform . And whereas every power
bath .ſome, action proper thereto, it is accordingly
requiſite, that it ſhould have an Inſtrument,particular
to it felf, that is, ſuch as may have the conſiſtence and
figure proper to that very action . For, if theSaw
had not the hardneſs and figure which are con
venient for it , ' would not be of any uſe to the
workman , who hath any thing to do with it. Now,
whenan Inſtrument hath the qualities and diſpoſitions
requifite in order to the performance of its action,we
may affirm it hath its perfection, in regard there is
nothing wanting to it.
Moreover, it is certain , that in every order of
things, there is but one onely perfection, in as much
as there is but one principal end, whereto every one
is deſign d, and perfe& ion conſiſts in the end. Whence
it may be inferr'd, that every power of the Soul hath
but one perfection, and that theInſtrument, whereof
it makes uſe , can alſo have but one. So that Beauty ,
which is the perfection oftheparts,and conſiſts in the
juftConformation they ought to have, can be but
onely one, and that all thoſe, which have not that
conformation, have not the exact and perfect beauty,
which is conſonant to the nature of Man.
Now , the queſtion is, to know, wherein this per
fect and compleat beauty is to be found. To do that,
let usproceed according to the principles which we
bave laid down before, and affirm , that the naçural
perfection of Man's body conſiſts in the mediocrity,
or aquilibrium of the Temperament, and the confor
mation of the parts for the reaſons we have already
alledged , and that the Sexes, which could not recain
it ,
 TO KNOW MEN . 39
it, by reaſon of the different qualities itwas requiſite
they ſhould have recedebut very little from it. For it
follows thence , that the Climate wherein perfect
beaucy is to be found, is that which is leaſt oppoſite
to that mediocrity, and which, by its'exact tempera
ture, preſerves it, and alters it not. Now, it is out of
all diſpute, chat thoſe Countries,where the Elevation
is about fourty five degrees, are the moſt temperate,
as being in the midſt of all the extremities, and con
ſequently, ifweare to ſearch after perfect Beauty, in
one place rather than another,'tisinthoſe Countries,
and the parts adjacent, that it may be found.
L'know there are ſome Countries fo ſcituated ,
where it is not to be met with, as in thoſe parts of
China and America, which are under the famedegree.
But we are not here to conſider onely the Polition of
the Heavens ; we muſt alſo examine the nature of the
Soil, the origine, policy and government of the In
babitants. For that of China is too moiſt, by reaſon
ofthemany Lakes and Rivers that are thereabouts :
and that which is in America is too cold , by reaſon of
the Woods and Mountains, as New - France is. Add
to this, that there are ſome Nations, which are feated
in very temperate places, but are not the original In
habitants ofthem ,and yet have preſervedtheconfor
mation which they receiv'd from their firſt habitati
ons. In fine, theſe Nations are barbarous, and defti
tute of policy, and it is not to be doubted, but that
the diſorders and imperfections of the Soulare com
municated to the Body, and, in time, alter its Tem
perament, and many times diſtort its figure. So that
we are not to look after true Beauty out of Europe,
and that, of the Countries, comprebended within this
part of the World , France is the likelieft ſeat of it,
E 4 being
40 THE ART HOW
as being ſcituated juſt in the midſt of the extremities
of hot and cold , dry and moiſt ; in a word, of
South and North , 1

Thence it is, that we have taken our Model of the

Beauty which is convenient for Man and Woman,
'Tis true, wehave made but a rude draught,or rather
but drawn the firſt lines of it , but we ſhall fully
finiſh , and give it its abſolute perfection, in the Treas
tiſe we have pupoſely deſign'd for ſo noble a Subject.
ca

CHAP II .
11

Of the Inclinations.

SECT. 1I.. ,

Of the Nature ofInclination .

O underſtand what is meant by Inclination ,
mechinks there needs no more than to con
T ſider the very word it felf, før it fufficiently
diſcovers, either that it is a Motion cauſing the Soul
to incline or bend her ſelf towards ſome Object, or
that it is a Diſpoſition to move towards it, ſince it
cannot be imagin'd, that a thing may have a bent, or
to bow it ſelf, towards ſome place or part , without
fufferirg any morion . Now, whereas it may be ſaid
that a man is inclined to Choler, withcut beirg.
ſtirrºd
 TO KNOW MEN . 41
ſtirred or mov'd thereby, and without feeling the ef.
fects of it , the conſequence is, that Inclination is not a
Motion, and that it is onely a diſpoſition to move.
But in regard thereare ſome diſpoſitions tranſient,and
others that are conſtant and permanent, and that itis
commonly faid, a man is inclin'd to a Paſſion, when
he is only diſpos'd thereto,by ſome extraordinary ac
cident ; it is expected ,that the Inclination ſhould be a
conſtant diſpoſition, by proceſs of time deeply rooted
in the Soul.
Moreover, ſince it makes the Soul bend towards
certain objects, it is requifite, they ſhould have the
appearance of good, for ſhe is never bent towards
that which is evil; on the contrary , the eſchews ico :
And though thoſeobjects may, in effect, be evil, yet
is it neceſſary, that, to her, they ſhould ſeem to be
good , to raiſe in her the bent and inclination ſhe hath
towards them . So, a Perſon inclin'd to Choler, finds
a pleaſure in revenging himſelf , and accordingly ,áll
the Paſſions, how troubleſome ſoever they may be,
give a certain ſatisfaction to Nature, who, by them,
provides for her own preſervation. For, though it
be the judgment of Reaſon, that the Paſſion is evil,
yet theſenſitive part of the Soul finds in it a certain
content,as in an action advantageous to it,in order to
the end the propoſes to her ſelf.

Art. 1 .
The object of the Inclination.
T "He objects of the Inclination are of two kinds,
Things and Adions, for aman hath an inclina
tion for perſons, books, pidures, &c. . There may
alſo
 42 THE ART HOW
alſo be an inclination to Paſſions, Vertues and Vices.
Bur there is this difference, that it may be ſaid,people
are inclin'd to actions, butit is not in like manner ſaid
ofThings; forthough it may be ſaid of one, that he
hach an inclination for a certain perſon, yet it is not
ſaid that he is inclin'd to that perſon. Whence it may
be caſily apprehended, that there are two kinds of In
clination ingeneral, one juſtly and properly ſo called ,
the other improperly and figuratively,
That kind which communicates its form and name
to the ſubject wherein it is, oughtto pafsfor the pro
per and true Inclination , whereas the other is rather
the effect of the Inclination, then the inclination it
ſelf, fince it is the very motion, which the Appetite
fuffers,in loving and deſiring ſomething,and the other
kind of Inclination is not the motion, butthe diſpo
fitionto move. So that, when it is ſaid of ſome body,
that he harb an inclination for ſuch a perſon, it is
meant ofthe friendſhip he hath towards him , or the a
. diſpoſition he hath to love him . This is the true incli
nation, the other onely the effect of this.

Art. 2 .

The diſtinction of Inclinations.

H Axing, nothingis to ſayhere ofſothatkind ofinci
ſhall
ſpeak oncly of that which truly deſerves that name.
Of this alſo there are two kinds ‫ܪ‬, one Natural, and
proceeding from Nature ; the osher acquird, and
proceeding from habic and cuſtom . There are ſome
men naturally inclinºd to Love, Anger, Juftice, 6c.
others
 TO KNOW MEN . 43
others acquire an inclination to Vertues, Vices, and
Paſſions, whereto they were not naturally inclin'd.
Art. 3•
The seat of the Inclinations.
Ut the kinds before mentioned relide in the Soul
as their trueand proper ſeat. For beſides that,of
the Inclinations, ſome are wholly Spiritual, as thoſe
which Arts and Sciences leave in the mind, others are
Corporeal; as for example , the caſe and facility,
wherewith a Tradesman works,when he hath good
tools ; for this facility is not in the tools,though it
proceeds from them. In like manner, the inclination
which a man hath to be angry, is not in the organs,
though it proceeds from the conſtitution of the
organs , in as much as the diſpoſition, , which a
thing hath to move, as well as themotion, whereby it
is afterwards agitated, ought to be in the thing it felf,
and not in the cauſes, from which it receives that diſ
poſition and motion. It follows therefore, ſince it is
the Soul which ought to move, that the diſpoſition to
move ſhould be in the Soul.
From hence it may be eaſily inferred , that the Ap
petite is the ſeat of the Inclinations, in regard that
is the onely partof theSoul, which may be moved .
And whereas there are three forts of Appetite, the
will,the Sexfitive appetite,and the Natural appetice ,
each of them hath ſuch inclinacions as are ſuitable and
conformable thereto : that is to ſay, the ſpiritual are
in the Will , as thoſe which Arts and Sciences leave in
the mind , the Senſible are in the Senſitive appetite ,
as thoſe which a man hach to the paſſions of the ſen .
ſitive
44 THE ART HOW
ſitive Soul , and thoſe which are purely corporeal
make their aboad in the Natural appetite, ſuch asare
thoſe which Nature hath for certain motions of the
humours in diſeaſes, and for all the actions, for which
the organs are deſign'd. For, even before the parts
are in a capacity and condition to actthe Soul hath an
inclination to thefunctions, which they ought to per
form . Whence it comes, that a young Ramm runs
his head againſt things before his horns are in ſight ;
a young wild Boar will offer to bite, before his cusks
are grown out ; and Birds endeavour to flie, though
though they are not fully fledg’d. Yet are we to make
this obſervation by the way, that the inclinations of
one Appetite are many times communicated to ano
ther : For the Inclination a man hath to paſſions is at
laſt entertain'd into the Will,and thoſe of the Natural
appetite commonly ſpread themſelves into the Sen
ſitive, as the exampleswe have alledged ſufficiently
evince.

Art. 4. '
How Inclination is to be clefin'd.
Rom all theſe conſideracions, me thinks it were
no hard matter to frame an exact definition of
Inclination, which may be this. Inclinatiox is a cer
tain diſpoſition deeply rooted in the Appetite, which re
ceives from it a bext towards certain obje &ts acceptable
thereto. But to ſpeak more ſignificantly, we are to
acknowledge that thieſe Metaphorical kinds of ex
preſſion are not proper to define things, and the
words of bending, or bowing, or weighing, whereby
inclination is commonly defin’d, cannot be properly
faid
 TO KNOW MEN . 45
ſaid ofany thing, but bodies, and are not to be attri
buted to the Soul. Let us endeavour then to find out
ſome other expedient, to clear up this matter, and to
look after ſome other notions and terms, which may
be more proper to the thing, now under our exami.
nation,

Art. 5.
whence proceeds the Diſpoſition, wherein the
Inclination conſists.
Uc of all controverſie then it is, that the Ap
O petite hath certain motions, whereto it is com
monly more inclin'd then to others, and it may be
faid, that it hach a diſpoſition to perform them , and
that the ſaid diſpoſition confifts inthe facility,which it
meets with in the performance ofthem . Thequeſtion
then is, co know , whence it receives this diſpoſition
and facility:foric cannotproceed from the weight,fci
tuation, figure, or any other circumitances of that
kind , which cauſe,in Bodies, a diſpofition and facility
to move themſelves.
To diſcover this ſecret, it is to be laid down as
granted, that the Inclination is a diſpoſition, and a
fixt and permanent facilicy, that happens to the Apo
petite, and conſequently it is neceſſary, that the cauſe
which produces it, ſhould alſo be durable and per
manent. Now all the cauſes of that order which may
be imagin'd, as to the preſent enquiry,are reducible
either to the diſpoſition of the organ of the appetite,
or to the habit, which it may have acquired, or to
the images which are preſervd in the memory, and
frame
46 THE ART HOW
frame the knowledge precedent to its motion : for
theſe things onely are permanent,and may cauſe thac
diſpoſition and conſtant facility,wherein the inclinati
on confifts . It might then be affirmed, that, if the
Spirits are the organs,and immediate ſeat of the Ap
petite, as we ſhall have occafion tofhew hereafter, it
muſt follow ,that according as theyare more fubtileor
more groſs,they are the more or the leſs eaſily mov'd,
and that the Appetite,'which moves along withthem ,
receives its motion with greater flowneſs or activity,.
And that hence it proceeds, there are ſome conſtitu
tions which are ſo changeable, love with ſo much fa
cility, and delire things with ſo much carneſtneſs
and on the contrary , there are others,whoſe Souls are
ſo heavie, that it is almoſt impoſſible to ſtirr them,
and profecute the attainment of their deſires with a
lethargick ſupinity and negligence.
But this reaſon is not general for all the Inclinati
ons ; for, beſides that there are ſomewhich proceed
from the inſtinct, and have no dependanceon the qua
lities of the ſpirits, there are ſome alſo in the Will,
which is not engag'd to any organ ; nay, we acknow
ledge, that thereare ſuch even in Angels, in whom it
is out ofalldiſpute, that neither that cauſe, nor any
other corporealdiſpoſition, can have any place. The
ſame thing is to be ſaid concerning the habit, which
the Appetite may have contracted, ſince thehabit is
a quality acquired by many actions and that there are
Tome natural inclinations, which are derived from the
very birth .
If theſe things be as they are laid down, there re
main only the Images,preſervºd in the memory ,which
may be the generaland immediate cauſe ofthis diſpo
Sition and facility, wherein the Inclination conſiits.
Art .
 1

TO KNOW MEN . 47

Art. 6.
How the motions of the Appetite are wrought.
O underſtand how this is done, we are to ob :
ſerve, that the Appetite,whatorder foever it be
of, is a blind power , which , of it ſelf, hath not any
knowledge, but ſuffers itſelfto be guided by another
faculty, chac hath che priviledgeofdiſcerning, whe
ther the things are good or evil, and afterwards to
command the Appetite , to move conformably to
the judgment it hath país'd ofthem. This Faculty is
called the Praktick Underſtanding, in the Superiour
part ; and in the Senſitive, it hath the name of the
Eſtimative faculty. And there is not any motion
wrought in theſe two parts oftheSoul, which is not
preceded by the judgment of one of theſe two fa
culties.
The ſaid faculties bave alſo thisfurther property,
that they do not paſs their judgment accordingto the
nature of the things, but according to the Sentiment
they have of them .Foritſomtimes happens that thoſe
things may be proficable, which they judge cvil , and,
on the contrary, thoſe may be evil , which, according
to their judgment, ſeem good. Nor is this to be
wondred at at all , in as much as Good and Evil are
of things relative, which yet are not known to be
ſuch, but according to the compariſon made by the
Soulbetween them ; things which haveno particular
fpecies to ſmite che Senſes, as all ſenſible qualities
have ; and which are not known, but oncly by the
Images wbich theſe faculties frame of themſelves,
without borrowing of them elſewhere. Whence it
comes,
 THE ART HOW
comes, that it is ſaid in the Scholes, the knowledge of
them is attain'd, perSpeciesnon ſenjatas. In a word,
what is good to one, isnot ſuch to another, nay, one
and the fame perſon thinks that delightfull to him
now, which, a little before, he had thought trouble
fome ; whence it may be caſily feen, chat Good and
Evil depend on the opinion conceiv'd thereof.
To find out now whence the opinion may derive
this knowledge,and what obliges it to judg that things
are good or evil, is a buſines that requires a more par
ticular conſideration ,than to be fully determin'd here.
Let it then fuffice, that we give this fatisfaction ac
preſent,Thatit isthe Inſtinct,experience,& thetrue or
falſe ratiocination which it makes of things. For,upon
the knowledge it bath of the Temperament, and the
当9
parts organically ſubſervient thereto ; upon that
which it receives from the conceit of its ownſtrength
or weakneſs, and lakly, upon that, which proceeds
from the defect or abundance wherein it is , it judges,
Ehat the things are conformable, or contrary to it,ad
vantageous or hurtfull, in a word, good,orbad.

Art. .
7
ofthe Judgments of theſaidFaculties,
S foon thenas either of theſe two Faculties hath
thus fram'd to it ſelfan Idæa ofGood and Evil,
it ordinarily makes two judgments, according to the
former whereof, it is convinc'd , that the Good ought
to be perſu'd, and the Evil avoided, and this is that
which isſimply called Praktick. By the ſecond,it effe
sually commands theAppetite to perluc,or to avoid:
and
 TO KNOW ME N. 49
and accordinglyit iscalled in the Schools actually pra
tick , Praltice practicum . Thereupon the Appetite
movescommanding the motive vertue,which is in the
members to perform themotionsneceſſary,either to
attain the Good , or avoid the Evil .
All theſe actions are performed conſequently , and
commonly wrought in a moment; but ſometimes
they are alſo difting and ſeparate,and that eſpecially
in Man, Forthe underſtanding may know a thingto
be good, yet without judging that it ought to be
perſu'd , and many times it judges that a thing isto
be perſu'd, and yet does not order thewill co do it.
Nay, it often bappens, that, after alltheſe judgments,
the Will, which is at liberty , follows not thoſe or
ders, and may remain immovable, or make a contrary
motion. But in other Animals, the Practick Judg.
ment, and the motion of the Appetite, cannotbe le
parated, and as ſoon as the Eſtimative faculty bath
known a thing to be good, there is a necellity,that,
in the ſame moment, it ſhould judge, and command
the Appetite to perfue it ; and this latcer punctually
obeys, and never fails moving, conformably to thoſe
judgments... ti
There remains then onely the command,which the
Appetite lays on the motive vertac of the members,
that may be fufpended . For we commonly find, that
a Beaſt defires ſome thing, which it dares not cake,by
reaſon of the aweit is in.In which caſe, the Appetito
moves and frames, the deſire , but it proceeds no
further , fufpending the concurrent action of the
members.
r . However, it be then, it may be eaſily inferrd,
from all we havealready delivered,not onely, that
ehe Appetite moves conformably to the practick
1 F Judg.
50 THE ART HOW
Judgment, that is to ſay , that its motions are Arong
orweak, according as the Eſtimative faculty does
ſtrongly or weakly command it to perform them ,
but alſo , that thePractick Judgment anſwers the No
tion which theEſtimavite faculty hathfram'd to it ſelf
of the good orevil,andthat thecommand is more or
leſs preſing, according to the imagination it frames
to it ſelf of higher or lower degrees ofgoodneſs or
evil in the things. For a greater good requires a more
imperious command then a leſſer, and ſuch a com
mand raiſes a paflion ſo much the more violenc.

Art. 8 .

That the Images which are in the memory, are

the cauſes ofInclination.

N dependance on the judgmentsof the Efima

vilve faculty it rauſt follow that the diſpoſitions;which
make it inclinable to thoſemotions,ſhould alſo have
ſome relation to the faid judgments.Yet Ihall not this
relationbe to chofe,which the eſtimativefacultyframes
to itfelfwhen it knows forthey are tranſient and the
Inclination is a permanentdiſpoſition , but itſhall be
to thoſe, which are prefery'd in the memorý, aswe
faid before. Oftheſe,there are two kinds ; for they
are either Natural, or Accidental. The natural con .
filt in the Images which Nature imprints in the Souls
of Animals at their coming into the World, and this
is that which is called Tuftinet, as we have ſhewn in
our Treatiſe, concerning the Knowledge of Animals.
The acquired or accidental conſist alſo in the Images,
which
 TO KNOW ME N. 51
which remain in the memory, after the action ofthe
Eſtimative faculty. Under this name I comprehend
alſo the Pradick Underſtanding.
Now , as theſe two ſorts of images ſerve for Mo
dels to the eſtimative faculty, in order to the framing
of its Judgments, according as they ſhall be more
expreſſive, and have a greater repreſentation ofthe
goodneſs or evilof the objects, ſo will they be more
proper to raiſe, in the Eſtimative faculty, ſuch com,
mands as ſhall be more preſſing, and in the Appetite,
greater motions.
In the mean time, it is certain, that the Natural
are perfe& ly repreſentative, in as much as they are
of Nature's own framing, in order to the confervati
on of the Animal, and that they are the more deeply
graven in the Soul, to the end they might not be
blotted out. But the acquired are but fuperficial, and
if they be not often renewed, they are ſo loft or
weakned, that they cannot make a perfectrepreſen
tation of things. ' Tis truc, there are certain objects,
wbich upon the firft light make ſo ſtrong an impreſ
fion in the Soul, thatthe ſpecies thereof are pre
fervida long timein the memory, and that thefirſt
apprehenſion, which is had of them , hath asgrcaé
an influence upon him, as many ſeveral apprehenſia
ons often reiterated would have,upon ſome other oca
cañon. Hence it comes, that the firſt ſightvofa very
re y mes iſes
ca an ti o e ich
, ra a L wh
y this account, iitn is ſaid
monl many years.ols Upon e
continues
com h ien the Schon , that ther oarrmeancecreta acts ,
i c
wh y , aoldouce, anbdituspo thte firhſterpweirſfe
n of themoſe,
a
m p r h a u
. B o t , t h a ç is , th
ted ity s
onbeileyh exhceep ou,l threarmeesis a necdeſſ onti, ntuheast the Ihmeageea,
w t S f an c in t m
F 2 móry,
 THE ART HOW
52
morý , ſhould be often renewd, and, as it were,res
ceive a ſecond touch, by ſeveral ſubſequent refledi.
ons, that they may be perfc &tly expreſſive and re
preſentative. For as often as ever the Soul makes
an apprehenſion , or a commemoration of ſome
object, ſo often does ſhe frame an Image thereof
to herſelf; in regard that, by apprehending or re
membring , fhe acts, and that ſhe can have no other
action,then the production of Images , which Images,
joynºd with thoſe that are in the memory, render
them ſtronger, and more lively, much after the ſame
manner, as the colours, which are often touched
over ; as we have ſhewn in the place before alledged .

Art. 9 .

That the diſpoſition and facility of the Appe

tite's motion proceedsfrom theſame Images.

T ry, and are accordingly perfectly expreſſive,

are thoſe, from which, the diſpoGtion and facility ,
which the Appetite hath to motion toward certain
obje&s, does proceed .
And certainly , it may be affirm'd, that the Soul,
whichfinds her ſelf ſtoredwith theſe images, and
fees her ſelf in a condition to produce the apprehen
ſions neceſſary to her, is raiſed up to a certain confis
dence in her ſelf; and,without any reflection of hers
thereupon, ſhe is ſenfible of her own ſtrength and
courage. And as a man who hath a vigorons body,
much wealth , or is of moble extraction, affumes a
confidence in himſelf, and is at all times in a condi
tion
 TO KNOW MEN . 53
tion to undertake things conformably to his power ,
though he thinks not of it : in like manner, the
Souldoes the ſame, when ſhe hath the Images in a
readineſs, in order to the making of her judgments;
The hath all her faculties in a difpofition fit to act ;
and, when ſheis in action, it may beeaſily perceivá
ſhe wasprepar'd thereto.
And thence it will not be hard tojudge, that the
Inſtinct, the Temperament, the Habits, & c . cauſe
the inclinations, becauſe all theſe things preſuppoſe
Images perfectly expreſſive. For thoſe of the In
ftinct are ſtrongand deep, as we have already ſhewn ;
thoſe of the Habits ought to be often reiterated :
and the Temperament, the Conformation of the
parts, kindof life, &c. which the Soul knows, and
is ſenſible of, havethe ſame effect on the images,
asthe Habit. Whence it maybe inferr’d, that, in
all theſe the Images are perfe &tly repreſentacive,
the Appetite is in a condition to move, as ſoon as
the Practick underſtanding, or the Eſtimative facul
ty , ſhall preſent them to it. And here does con
liſt the facility which iç hath to be inclin'd thereto,
as the Inclination conſiſts in that facility; as we have
already affirmed. Theſe things thus laid down, we
may define the Inclination, by proper motions and
terms, thus : The Inclination is a permanent diſpo
ition , and a facility, attain'd by a long progreſs of
time , which the Appetite hatb to move towards
certain objects, which are acceptable and delightful
thereto.
1
1

F 3 SECT.
54 THE ART HOW

Sect. 2 .

What are theCauſes ofthe Inclinations.

Art. I.

Theſeveral diſtinctions oftheſaidcauſes.

Hüs farr have we diſcourſed concerning the
nature,objed ,and ſéac ofthe Inclinations, we
T now come to an examination of the cauſes
thereof. Fòr, though we have already ſpoken ofthe
principal cauſe, and that which is the immediate
ſource ofthem ,towit,the Images,which are preſerv'd
in the memory , yet are there yet remaining fome
others, which, albeit not ſo nearly adjacent to the
Inclinacion, are nevertheleſs, in a certain degree, nes
ceſſary thereto ; nay, they arefuch , as,being better
known, and more manifeſt, will accordingly give a
greaterlight to a thing ſo obſcure as this is.
Beſides therefore that ſecret and immediate Cauſe
we have treated of before,there are two other kinds,
to wit,Nextcauſes and Remoteand both ofthem are
either Natural, or Moral.
. Of the Natural, the Next are, the Inſtinct, the
Temperament, and the Conformation of the parts.
The Remote are, the Starrs, the Climate, difference of
Age of Suſtenance and indiſpoſitions of the body.
The Moral are, nobleneſs, or meanneſs, of Ex
traction ,
 TO KNOW MEN. 55
traction , Riches and poverty ,Powerand Subje& ion ,
good and bad Fortune, and kind of Life, which com
prehends Arts, Sciences, Habits, and Counſels , Ex
amples, Puniſhments, and Rewards. For all theſe
things raiſe particular inclinations, by diſpoſing the
Soul, to judge, whether che things are good, and
givng her a bent towards them. We arenow to con
lider how this is done.
‫نم‬
b
Art. 2 .

That the Inſtinct is oneofthe cauſes of the In

clinations .

Sto theInſtinct, there is no doubt, but thatit

A muſt be numbred among the ſaid Cauſes, when
it ſhall be found, that it confifts in theImages, which
have their birth with theAnimal,in order to its appre
henſion of thoſe things, which are neceſſary for its
conſervation , and whereof he cannot come to the
knowledg by the Senſes. For as theſe Images are per
fedly expreffive, as being perfedly preſent to the
Soul, fo , upon all occaſions, they are the Sollicitours
and remembrancers of the Eſtimative faculty, that it
would propoſe them to the Appetite, and raiſe, in
that, as we ſaid before, the inclination it hath to the
action, which they command ſhould be done.
Thus is iç , that the Soul apprehends, and is in
clin'd to the functions, whereto ſheis deſign'd, and
to a ſearch after moſt of thoſe things , which are ne
ceſſary for her. For thence proceeds the inclination
whichiBirdshave to fie , Fiſh to ſwim , Men to dif
courſe ; and which all living Creatures have, to ſeek
F4 Qur
56 THE ART HOW
out the fuſtenance and remedies,which they know are
naturally fit and profitable for them .
Art . 3 .
That the Temperament is one of the cauſes of
the Inclinations,

S concerning the Temperament,it is unanimouf

neral , and moſt eminent cauſe of the Inclinations ;
that, according to that quality ofthe bumours which
is predominant in the body, men are inclin’d" to ſuch
and ſuch paffions, that ſuch as are ſubject to Me
lancholy are naturally fad, and ingenious ; the Cho
Jerick, active and angry , theSanguine,jovial and
affable; theFlegmatick, ſtupid and ſlochful. As to
Climates, thereare ſome, inwhich men are more in
genious , and more civiliz'd ;‫ ز‬in others, more dull
and favage, according to the quality of the air they
breath, and which produces that effea, by the impref
the very
lion Animals themſelves
it makesupon the Temperament.
are fearfully, that
Laſtly , that
rous , docile or untractable , proportionably to the
coldneſs or heat , the thickneſs or ſubtility of their
blood.
The reaſon , for which the Temperament is the
cauſe of all theſe effects, is deduced from the ſecret
knowledge which the foul hath of the inſtruments
whereof ſhe makes uſe in her actions; for being fo
neerly united or joyned to them , the knows the
weakneſs or ſtrength chereof, and conſequently iş
foonſatisf ?d what hemay,and what ſhe may not do
by their means.
Now
 TO KNOW MEN . 57
Now though this knowledge be ſecret , yet does
it not proceed from the inlinet , for the inſtinct
is a clear and diſtind knowledge , which is be
ſtowd only on the ſpecies, and conſequently ought
to be common to all the individuals that are under it,
whereas this knowledge is different in every one
of them , and is withall obſcure and confuſed . For
the Soul hath but a confuſed knowledge of choler :
and thenceit comes, that ſhe repreſents it to her ſelf
in dreams, by certain Images, which do not abſolute.
ly reſemble it , but have only a certain conformity
to it, ſuch as are thoſe of fire , fighting , bright co
lours, &c. She does the ſame thing in Melancholy,
which the figures to her ſelf by ſpectres,ebſcurity and
inextricable diſturbances ; andſo proportionablyof
the others, as we ſhall preſs more particularly in the
Treatiſe of the TEMPERAMENTS.
Now this knowledge, how confus’d ſoever it may
be , is ſufficient to inſtruct the ſoul, how far ſhe may
be able to act, or not to ad, by the aſſiſtance of theſe
humours. For it teaches her, by the experience ſhe
makeş ofit ever and anon, that choler is an active and
unconſtant humour , and that it may be ſerviceable to
her, in aſſaulting, fighting with and deſtroying what
ever injures her : That,on the contrary , Melancho
ly is not eaſily ſtirrd, troubleſome, and oppoſite to
the principles of life , and ſo of the reſt. And upon
this knowledge , the Eſtimative faculty frames its 1

judgment , conformably to the effects produced by

theſe humours , which it keeps in the memory , and
every foot, refreſhes by new apprehenſions , by that
means rendring them perfe&ly repreſentative , and
fapable ofproducing the inclinations, which we com
monly obſerye therein.
Art.
53 THE ART HOW

Art . 4 .

That the conformation ofthe parts is a cauſe of

the Inclination .

the Conformation of the parts , I do not think

A Sanytobody doubts, butthat it is a cercain fign of
many Inclinations, in as much as it is obfervable,chat,
without any art, but only, by the bare inſpection of
the lineaments of the face, the humour and thoughts
ofſome perſons may be in ſome meaſure,diſcovered ;
That thoſe men , in whom there is a certain reſem
blance to certain other Animals are inclinable to the
ſame paſſions as they are ; That ſuch as deal in Hor
ſes, and Hantſmen , confult it very exadly, that they
maythereby judge of the docility and tractability of
Horſes and Dogs ; 'And laſtly , that it is come into a
Proverb , affirming, that thoſe are not to be truſted,
who are guilty of any ſtrange default or miſcarriage
ofNature,
But I am further to add , that this Conformation
of the parts is notonly che ſign , but is alſo the cauſe
of thoſe inclinations , for it givesthe ſoul a bent to
certain actions, as the Temperament doth . Yet is it
not to be ſaid, that the Conformation is the effect of
the Temperament, and conſequently, that it does not
denote the inclinations upon any other ground , then
thatitdenotes the Temperament , which is the true
cauſe thereof, and not it. For though this may be
true, in many occaſions, and that it is certain alſo ,that
ordinarily che parts are lengthned', contracted , and
aſſume ſeveral figures , according to the quality of
the
 TO KNOW MEN . 59
the predominant humour ; yet does it very often
happen , that the Conformation agrees not with the
Temperament, and that , for inſtance , a cold com
plexion may be conſiſtent with a Conformalion,
which ſeems to denote heat. Accordingly the heart
and brain are ſometimes too great or too little in
the ſame Temperament , which muſt needscauſe a
norable difference in the paſſions, over which thoſe
two parts have any power. Add to this,how many
cholerick perſons are there who have thick and More
noſes , and how many ſubject to melancholy have
them long and ſharp , contrary to the nature of thoſe
hamours ? Who would affirm , that all the Tartars
and all the Chineſes are of the fame Temperament,
becauſe all the former have large faces, and that the
latter are all flat-nos'd ? Are there for ſome crea
tures of different ſpecies, thathave the ſame Tempe
rament , and yet the figure of their pages is wholy dif
ferent ?
To be ſhort, it is not the Temperament which pe
netrates the veines and arteries which makes the ar
ticulation of the bones, divides the fingers, and builds
up that admirable ſtructure of the parts of every
animal . But it is the formative vertue is the Archi
tect, which the ſoul imployes to build up a body,
ſucb as may be fit to perforin the actions, whereto it
is deſigned; and whereas this vertue alwaics endea
vours to make the Animal it frames, like unto that
which produces it , if this lacter have parts of ſuch 1

a fargneſs and figure the aforefaid vertue , which

bears the character of it , alwaies frames the like , if
it be not obſtructed. It is true, that many times the
Temperament oppoſes its deſign , and hinders the
parts from receiving that figure,which the formative
verdue
 60 THE ART HOW
vertne had deſign’d to give them : but many times
alſo, it does not oppoſe, but leaves it to act,according
to the meaſures it hach taken . Hence it comes, that
the imagination of Women with child cauſes it to
change the figure of the Embryo's parts,ſo as that the
Temperament makes no oppoſition : Thus the Stars
imprint on the body ſuch marks as are not correſpon
dent to the natural complexion thereof,&cm
Art . 5 .

How Figure acts,

AHLlknowthis, preſuppos’d , the next queſtion is, to

how Figure, which is a barren quality ,
and does not act at all, may cauſe inclinations. Nor
is it to be imagin'd , that it produces them by an a
dive vertue : for the Temperament it ſelf, though it
have that vertue , yet does not employ it upon the
foul, which is not fuſceptible of material qualities ;
there being not any thing, that can really either warm
or cool the ſoul. So that both the Temperament
and Conformation of the parts, are only occaſional
cauſes and motives , which excite her to the perfor
mance of her actions. When ſhe hath taken cogni.
zance of the heat which is predominant in the body ;
the framesher judgements conformably to the effects,
which ſhe is able to produce, and afterwards diſpoſes
her ſelf to ſet the organs on work , according to the
+
deſign ſhe hath taken. The ſame thing is to beſaid
of Figure, ſheknowswhich is , which is not pro
per for certain functions , ſhe afterwards makes her
judgment of them , and lafily follicits the Appetite
to
 TO KNOW NIEN. 61
to move - conformably to the reſolution fhe hath
: taken .
Now as there are ſomefigures , which are fic for
the motion of natural bodies ; others,oppoſite there
to , fo is it certain , that every organicall function
hath a certain figure, that is ſuitable to it, and with
out which it cannot be otherwiſe then imperfectly
performed. Thence it comes, that every part , nay
every ſpecies of living creature , hath a different fi
gure, becauſe the functions of it are different .. And
as the body, which ſhould have been ſquare, and was
conſequently deſign'd for reft , receives a property
and aptitudeto motion,when it is reduc'd to a round
figure ; in likemanner, when any one of the orga
nical parts, wbich ſhould have been of ſuch a fi
gure,receives ſomeother, it is deprivedofthe diſpo
lition it had for thefunction , for which it was de
fign'd , and acquires that which hath ſome corre
ſpondence with the extraordinary figure it hath re
ceiv'd.
The caſe is the ſame, as wben an Artiſan makes
uſe of an Inſtrument, which is not convenient and
fit for the deſign he had propos’d to himlelf ; for
inſtead of doingwhathe intended, he does the quite
contrary , he cuts off that which he ſhould have bom
red, he makes uneven what he ſhould have ſmooth'd,
and whereas his deſign was to caſt the ſtatue of a
man , he does that of a Lyon , if the mold hemakes
uſe ofbe ſuch as may repreſent that creature .
Such is the procedure of the ſoul , when ſhe hata
fuch organs as have not the natural figure they ought
to have. For there is nothing more certain, then that
man, as well as all other Animals, hath a proper and
peculiar figure , delign’d by nature to every one of
his
 62 THE ART HOW
his parts. And therefore as the foul hath an inclina
rion to perform the actions, which are proper to the
organs , the ought to have , ſo muſt it needs follow ,
that that inclination will be chang’d, when the organ
is chang'd.
But there remains yet a difficulty which ſeems not
eiſily reſolvable. It isthis, that the ſoul knows, by
the inſtinc , the adion , which the organs ought to
perform , when they have the conformation proper
and natural to them . On the contrary , this cannor
1
be ſaid, when the organ bath not the figure it oughč
to have, becauſe the Inkind gives her not the appre
henſion of the action , which is not proper to her,
ſince it is a particular default, and that the Inkind
is a general apprehenſion beſtow'd on the whole
ſpecies.
To rid our hands of this difficulty , we are to ob
ferve, that the figure of the parts is the effc&t of the
formative vertue, and that the faid vertue follows the
Temperament, or the impreſſion, and image itbath
receiv'd from the animal engendring. if it follow
the Temperament , the figure is notthe cauſe of the
inclination, it is only the ſign of it , in regard the
Temperamene is the truecaufe thereof, and in that
caſe, the ſoul knows the action of the part by means
of the Temperament , as wehave ſaid before. But
if it follow the impreſſion, or the image of the ani
mal which engenders , the formative vertue is the
cauſe of the inclination, inaſmuch as it is a faculty ,
which brings along with it, not only the character of
the partsof the animalengendring , but alſo the dif
poſition which it had to ad conformably to their
figure. And this is ſo unqueſtionable, that, many
times, the child betrayes the ſame inclinations as his
parents
 TO KNOW MEN . 63
parents had done before him, though he do not re
ſemble them , the Temperament having oppoſed the
figure ofthe parts , yet not bad ſtrengthenough to
deface the diſpoſition to the inclination , which
they had. Now it is certain, that it is only the for
mative vertue which brings the character of theſe
inclinations, there being not any thing which the ani
mal engendring communicates to that which is en
gendred, but only that vertue, as ſeveral modern ex
periences have made apparent,
Now as the formative vertue,which is in the organs
of the animal engendring,moveswith thoſe organs,co
it acquires the famebent, and the ſame diſpoſition to
move, which thoſe organs have ; ſo that , coming to
frame anotheranimal, it carries along with ic that
very ſame diſpoſition , which it hach acquir’d , and
communicates it thereto. And whereas this diſpoſi
tion is as it were a weight, continually preſling and
folliciting the ſoul to move ; the ſoul ſenſible of that
ſollicitation, at laſt frames the judgment conformable
to the impreſsion ſhe hath receiv'd from it, and after
wards derives it to the Appetite , which entertains
the ſame bent : and this bent is the true Inclination,
in regard the Inclination cannot be any where but in
the appetite.
Art. 6.

How
( Inclinations are produc'd by the remote
Cauſes.
Hus far have we diſcours'd of the Natural and

mote, they are all in a manner reducible to the Tem

perament.
 a

64 THE ART HOW

perament. For the Stars,theClimate, Age,Aliment,
and the Indiſpoſitions of body, have no ocher influ
ence on the inclinations , then what is caus'd by the
alteration they make in the temperament, , True it
is, there are ſome diſeaſes, which alter them , by de
ſtroying the Conformation of the parts, as a man,
whois maim'd in the hand or leg, looſes the inclina
tion he had to play on the Lute,or dance.
As concerning the Moral Cau ſes, they diſpoſe the
Eſtimative faculty to make its judgments, according
to the apprehenſion it receives from them , of the
ſtrength or weakneſs they have : as Nobleneſs of
birth, Wealth,good Fortune, raiſe in men an incli
nation to Ambition, Pride , and Courage , in regard
they are perſwaded by the power they derive from
them, that they deſerve honours, and that there is noć
any thing, which they may not attempt; whereas,on
the contrary, the inclinations ariſing from meanneſs
of birth, poverty, and ill fortune, are oppoſite to the
other. All the reſt, as courſe of Life, Arts, Sciences;
Vertues,and Vices, are grounded on Cuſtome, which
renders things eace and agreeable ,upon the recom
mendation of the profit or pleaſure, that may be rea.
ped thereby. For all this being frequently re
preſented to the Eſtimative faculty , it makes favou.
rable judgments thereof, which are preſery'd in the
memory , and at laſt cauſe the Appetite to incline, as
we have ſhewn elſwhere,
Bat we muſt not in this placeomit one advertiſe.
ment, which is abſolutely neceſſary in reference to
the ſubject we treat of.' It is this, that, when we
ſpeak of the Temperament, we do not underſtand
only, by that word, the conjunction and mixture of
the firſt qualities , but our meaning is, to add thereto
the
 TO KNOW MEN 65
the ſecond qualities. And therefore we do notſpeak
only of the hor,cold, dry , or moiſt Temperament,
but also of theSanguine, Cholerick , Flegmátick,
and Melancholick Temperament, in regard che hu
mours, which give the denominations to thefe Tem
peraments,comprehend theſe two forts of qualities.
But, of all the ſecond qualities , there are not any ſo
conſiderable, in reference to the Inclinations , as ſub
tilty and grofneſs, for every humour may be either
fubiile on groſs, and a ſubcile Melancholy is more
different from a grofs , then it is from choler. Ac
cordingly , the effectsof ic are promptitude, incon
fancy of ,theasgross
, anger
productions are ofcholer ; whereas the
they ate
Atupidity, obſtinacy. And it is upon this particular,
that medicine bath not ſufficiently explicated it ſelf,
in the diviſion ofthe Temperaments ; for it hath fer
down but nine , one temperate ; and the other eight
in excels, which might have been multiplied , by ad
dition of ſubtilcy and grofſnefs, and by the inter
changeable mixtures, which maybe aſſign’d in men ;
as' che Cholerick-Sanguines the Melancholick - San
guide, 6. as we ſhall fhew more exactly in the
Treatiſeofthe Temperammentsile .
Art. 7,
ofthe nature of Averſion .

T Hus have we given an account of all we could

diſcover in a buGineſs , which haply is the moſt
obſcure , and moſt abſtruſe, of any relating to Ania
mals. Imuft,for my part ingenuoully confeſsthat I
G never
 66 THE ART HOW
never met with any thing , more hard to conceive;
then the nature of the inclination , the manner after
which it is' fram'd in the ſoul, and how it cauſes the
Appetite to move. But if I have perform d'what I
aim'd at in this diſquiſition , I may fay, that I have
made two diſcoveries for one ; for the reaſons I have
uſed to clear up theſe difficulties, may alſo ſerve for
thoſe that may occur in the knowledge of Averſion ,
4
and are in all reſpects like unto them .
Accordingly the tearm Averfion is not here taken
for thar motion of the Appetite , which frames Ha
tred, but only for a Diſpoſition and facility that it
hath to aſſume that motion , the account we have to
give of this, as to ourmeaning thereby , being, the
* ſame we have already given . of the word Inclina:
tion ,
Suitably to this explication, we are to affirm , that
asthe Inclinations are either Natural or Acquired, ſo
arethere the ſame diviſions ofAverfion. The Appetite
alſo is the ſeat of both. All the ſame cauſes whether
Natural, or Morel, or Next, or Remote, act cherein
after the ſame manner ; and equally diſpoſe the. Coul
to move. All the difference is , that they bàve con
trary objects, and that they alwales tend to contrary
motions. For the inclination Jooks only after things
agreeable, and gives the ſoul a bent towards them
but Averſion is for thoſe that are unpleaſant, and diſ
poſes the Appetiſe to avoid them.
So that it may be thus, defin'd , Averfion is a per
manent Diſpoſition,and afacility attain'd by a long pro
greſs of time , which the Appetite hatb to recede from
certain obje&ts,which are diſagreeable thereto.
There is no neceſsity ofany further explication,how
the ſoul comes to attain and contract this facility ;
for
 TO KNOW MENΝ. 67
for whatever we have faid concerning that which is
in the Inclination is common to both.

C HA P. III.

Of the Motions ofthe Soal.

،، ‫ܕ‬
SECT. J.
That the Soul moves.
be

LL people talk of the motions ofthe Soul

A 'cisthe good,
generally ſaid, that ſhe isinclin'd cowards
and avoids evil; that the grows
reſolute, or is diſcourag'd, at the meeting of difficul
ties ; and there isno language brûk hath certain terms,
whereby to expreſs the agitations the gives her ſelf:
ſo thatit is a thingmanifeſt,andfuchas oughtnot to
bě admitted into difpure, that the foul cah move,and
that the effe tually hath ſuch motions as are proper
and peculiar to her.
Andcertainlyas it is to be granted ,that ſhe ought
to know the things that are good and evil, and thaç
this knowledge were of ng advantage , ngy would
be prejudicial to her , if the bad not che means to
enjoy the good, and ſhun the evil ;In like manner
iş it neceſſary, that , with the ſaid knowledge , the
hould havethe vercuc of moving, that ſo ſhe may
G2 approach
68 THE ART HOW
approach the goodandrecede fromthe evil,which ſhe VE

knows.

Art. I.

What part of the soul moves.

Or this reafon therefore bath the Soul twoprin
cipal flaculties ; one, in reference to her know
ledge, theother, toher motion ; which faculties are in
all the orders of the ſoul. For in the Intellectual
Soul, the Underſtanding knows, andthewill moves ;
in the Senſitive , the Imagination ſupplies the place of
the knowing faculty , and the ſenſitive Appetite frames
the motions : And inthe Natural, there is alſoa cer.
tain vertue, which , after its manner, knows what is
good orbad for it, and an appetite which cauſes all the
motions that we obſerve therein . 37903 ?
6000

Art. 2.1min
di cancient 7

That the motionsofthe soul arenotmetaphoa

rical. enning : Berlinois
toient
He 9

nature theſe motions are, and whether the foul

does effe& ually move, or that thisis a figurative
manner of ſpeaking , repreſenting theactions of the
foul,according to a certain conformity, which may บ

be between them and the motions of the body. For >

my part, I sm fully fatisfy'd as to the queſtion,

and
 TO KNOW MEN. 69
and therefore affirm , ( though contrary to the Te
nents of all Philoſophy and the Schools, maintaining
that they are only metaphorical motions ) that
they are true and real motions , whereby the
Soul changes place , and puts her ſelf into diverſe
ſituations,

Art. 3 .

That the rational Soulbath a real motion , as

the Angels have.

O elabliſh therefore this doctrine, which mart

T ſerve to explicate theconſider
nature of the Paſſions,we
the motions of the
are in the firſt place, to
rational Soul. For if it can be ſhewn , that , being
wholy ſpiritual, as ſhe is , ſhe nevertheleſs moves, it
willbe a greatprefumptionfor the others, which are
falten'd and chain'd to matter.
Now to do this would be no hard task , could we
but comply fo far with Thcology , as to grant that
Angels really move, that they paſs from one place to
another , that they dilate and contract themſelves,
taking up a greater or leſſer ſpace. For this verity
preſupposºd , it may be inferr'd, char the rational ſoul,
which is of thcfame nature with themought to have
the fame advantage.
But what , is not the foul dilated when a child
grows bigger ? Is the not contracted, and reſtrain's
into a leſs ſpace , when ſome members are cut off ?
And when one dies , does the not depart out of the
if
body, and remove into fome ocher place ? Which ,
G3 ic
1
 70 THE ART HO IK
it is not to be donbred, that ſhe is ſuſceptible of a re
all motion, ſince that in all theſe, there is a change of
ſituation and place asin the Angels.
And certainly it cannot well enter into a man's
imagination , that being Noble , as ſhe is , the
ſhould be depriv'd of a vertue, which is common to
all things created. For there is not any body , bac
hath the power to move it felf , either by the weight
or lightneſs it hath ; all things having life grow and
diminiſh ; all animals moveof themſelves; and if,
to all this , we add the motion of Angelical ſub
Itances, it is not probable , the foul ſhould be the NE

only thing in the Univerſe , that hath not any

motion , and ſhould , of its own nature , be im
movable,

Art. 4:
That the motions of the Will are reall mar
tions.

imagine to my ſelf there are few perſons will

objeđ , that it is not in this the knot of the dif
ficulty conſiſts ; and that the queſtion is , to know ,
whether the internal mocions of the Will, as Love,
Hate, c , arc of the fame kind with the fore.
mentioned.
To makeour way into this deep and ſubtile part of
Philoſophy, we are to preſuppoſe thátall the intel:
lectual ſubſtances, which are created , have certain
bounds and limits, in regard Išmenſity is one of the
incommunicable attributes of the Creator. Now that
which
 TO KNOW. ME N. 71
which hath limits, mult ofneceſſity have extenſion ,
and that extenſion ought to have parts ; for a man
cannot conceive limitswithout'extenſion, nor any ex.
tenſionwithout parts, at leaſt virtual and aſſignable,
as they are called in the Schools. True it is indeed ,
that this extenſion, and theſe parts , are of another
kind then thoſe of bodies ; for they arc ſpiritual, in
diviſible, aud may be penetrated , without being ſub
ject to any place, whereby they ſhould be limited or
confin'd :wheras thoſe of bodies arematerial,diviſible
and impenetrable, and really take up place, which
limits and contains them. Upon this ground we may
affirm , that the Rational Soul hath extenſion, and the
parts tliat are proper to ſubſtances ſeparated from
matter, that is to ſay, ſuch as are ſpiritual, indiviſible
and penetrable, and that, by their means, the takes up
ſome certain Space,wherein ſhe is.
If the Soul moves then, as we have ſhewn ſhe does,
as being movable in all its ſubſtance,itis in her power,
not oncly to paſs from one part to another, and také
up another ſpace,then that which ſhe had before, buc
ſhe may alſo, without changing the place, or part
where ſhe is, cauſe her parts to move in her ſelf, after
the ſame manner , as the water, contain'd in a Veſſel,
may be agitated in its parts, without changing its
place Forſince ſhe hath parts and that thoſe parts are
movable, aş hier ſelf, the may move ſuch as ſhe pleafes
and as ſhe thinks fic. And thence it is conſequenc, hat
one appetite may be moved, while the other reſts, or
fuffers a contrary motion ; as it is ſaid that an Angel
may have ſome parts that move, while others reſt.
When therefore the Sout changes place, the makes
that kind of motion, which is called tranſext, which
is like that which the AngelsG
make, when ihey remove
4 from
72 THE ART HOW
from one place to another. But when the changes
not, and isonely mov'd within her felf, the-makes-che
interiour motions of the Will : for, according asthe
either ſende forth, or calls in her parts withinher felf ;
according as ſhe dilaces or contracts them ; the frames
all the Paſſions, as we ſhall ſhew hereafter .
And certainly theSoul may, with juſt grounds, be
compar?d to a great abyfs, which, witbout exceeding
its bounds,ſuffers all the motion, which the tempeft
can raiſe therein : one while it is violently forc'd
Againſt the banks, and then immediately to recede
again; anocher, it feemsto be forc'd out of its pro
fundities,and then again to enter into them , but how
impetuous foever the tempeſt be, the other never
exceeds its bounds.
The caſe is much the ſamewith the Will, when it
makes after the good,orſhuns the evil, it makes place
for it ſelf, if it go forward, or retreat, it neither
gains nor lofes any thing of the ſpace, which it took
up, in ſo much that itmay be faid, chat it is already
where it wouldgo, and that it ſtill continues in the
fame place whence it went. For, infine, we muſt ne
ceſſarily acknowledge, that there are inthis vaſt and
profound power many , and thoſe different, parts ,
which like waves follow one inthe neck oftheother,
and keep in motion the current, into which it ſuffers
it ſelf to be carried away. When one is advanc'd to
the higheſt pitch, another that follows takes itsplace,
which it as ſoon reſigns to another, and ſo fuccef
fively, till ſuch time asthe Soul gives over moving !
True it is, that the agitation, which the Will raiſes
in the ſpirits,and hamours,makes its motion laſt much
longer then it intended itſhould : forwhen they are
grofs and denſe, the impetuoſity, which they have re.
ceivid,
 TO KNOW MEN 73
ceivd, cannor be ſo ſoon calmd , as when they are
rape and ſubtile, and the Soul ſuffers her ſelf to be car
ried away by the motion, whereby they are agitared.
Thus is it, that the Paſſions continue longerin Men
then Children : for theſe latter paſs in a moment
from joy to ſadneſs, nay, when they give over laugh
ing, we ſee thelines and lineaments of the precedent
laughter immediately vaniſhed : whereas in Men, they
paſs away flowly , and leave in the face, for the ſpace
of ſome minutes the impreſſion they have made there.
in . For all this difference proceeds hence, that the fpi
rits of Children are more delicate and fubtile, and
confequently, as all other things of the like nature,
do not long retain the violence of the motion, which
is imprinted in them , and that thoſe of Men, being
more grofs,preſervethem a long time.
How ere it be, according to the principle we have
laid down, it may be eaſily conceiv'd how the Soul is
mov'd in the paſſions, and the mind remains much 1

more fatisfy'd with this manner of acting,which is

conformable to that of corporeal motions, then when
it is affirm'd , that there are no real motions in the
Soul, and that they are onely Metaphorical. For, if
by that word, it benot underſtood,that they are not
abſolutely like the motions of the body, the thing it
felf remains as obſcure as it was before.

Art. 5 .
The objections made againſt the motions ofthe
soul conſidered.
Know very well, what Obje &tions Ariſtctle made
I 2

Soul
774 THE ART HOW
Soul reallymoves I have alſo look'don thoſe,which the
Schools have added unto Ariſtole. But there is butone
anſwer to be made to chem all whichis thisthat taking
away the motion of the Soul , they take away that of
angels,upon which the ſame inconveniences,whichare
attributed to theother, muſt neceſſarily fall, though,
ebat Angels do move, be a ţruch, notto be brought
into diſpute.
Teisargu'd further, that whatſoever moves ough
to take up fome places,and , as place, to havequanti.
gy , that the Soul hath no quantity, ſince ſhe is indi
viſible, andwbolly in every part of the body, and con,
fequently chat ſhe cannot move. Moreover, it isres
quiſite chat in all motion, what moves ſhould be diffe
rent from that wbich is moved,and that theSoul,which
is limple and indiviſible, cannot have things fcparatę
and different, and conſequently , thatit is impoñible
the ſhould move. But do'snot al this reflect on the An
gels as well as on the Soul,who, notwithſtanding theſe
reaſons, are yet granted to move of themfelves ? But
when all is donc, theſe maximes are properonely to.
corporeal motions, and not to thoſe of ſpiritual ſube
Hançes,jaswe learn in the Metaphyficks.
What might be objected ofgreateſt weight, is, that
Motion isofits own nature, ſucceſſive, and that ſuçs
cefſion implies time, wherereas moſt part of the
Souls motions are inſtantaneous, that is made in an ins
fant. But we have ſhewn in our Treatiſe, Of Light,
that there are real motions of thoſe taht are momen
tany , That thoſe ofLight, and thoſe of Angels ,wbich
after they have been contracted, reſume their former
dilation or extent,are ſo wrought; And conſequently,
ghat the motions of the Will , being eminent , are of
shat order, ſince it is a thing affirm'd by many eminent
Philo
 TO KNOW ME N. 75
Philoſophers, that thoſe Motions of immaterial ſub
ſtances,which are tranſienc, are made in an inſtant.
It is therefore a thing to be maintain'd as manifeſt,
that the rational Soul moves ; That , being a limited
ſubſtance,thehach ſome extenſion, withoutwhich , we
cannot conceive any limits ; That the ſaid 'extenſion
cannot be without parts,and that thoſe parts are move
able, as well as the whole ; That accordingly. The may
move within her ſelf, by moving her parts, and that
thence proceed all the interiour motions of the Will,

Art. 6.
The Motionsof the Appetites.
Ow , ifthis be true of the Rational Soul, which
is fpiritual, it will be much moreeaſily com
prehended to be ſo in the others , which are fáſtened
to matter, and there will be no queftion made, but
that they are fufceptible of the ſame motions, in aš
much as motion belongs principally to things material.
Accordingly therefore, the ſenſitive and natural Ap
petites, ſuffer theſame agitations as the Will , when
it loves, when it hates, o c. and theſe motions are
interiour and immanent, and are fram'd in a momente
as thoſe of the Will.
But what? wil ſome bodyſay,If theſe two Appetites
are chain'd to matter, there is a neceſſity the matter
ſhould move along with them ; aud how can marter
move in an inſtant? It may be ſaid in the firſt place,
that we are not to imagine the matter, whereto the
Appetice is chain'd, to be groſs and weighty, as moſt
of the parts of the body are, but it is requiſite that the
power
 yó THE ART . HOW
power have a ſubject proportionable to it felf, and
that theAppetite,which is themoſtmovable part of
the Soul, fhould have a ſubject the moſt movable of
any. Thus, though the Appetite have its feat in the
hcart, yet itis not to be inferr'd , that the whole heart
is its firſtand principal ſeat. "No, that feat is the fpis
rits, and thatmoiſt heat, which is the ſource of life,
and ever inmotion,asHippocrates affirms. So that it
is not co be admir'd, the matter whereto it is faſtned ,

Sa
thould fo caſily and fo readily follow the agitation,
which it gives it ſelf.

53
Secondly, it is to be noted, that matter doth not
always hinder things from moving in an inſtant, in
regard there are maſſie bodies that do move fo. For ic
is not to be doubted ,butthat a weighty body,fuſtain'd
in the air , makes ſome effort to deſcend , that it
preffes upon the hand that ſtays it there, and that &
man feels every moment the impulſion which it makes
therein ,which impulſion is no doubt,a real motion.
Moreover,Light, which is a material quality, and
requires a fubject to fupport it, does nevertheleſs
inove in an inſtant, as we have fhewn in its proper
place. Now , theſe two examples do not onely make
it manifeft, thac material things are moved inſtanca
neouſly , but they alſo give us a certain apprehenſi
on of the manner, whereby the Appetite moves the
Sout,and whereby it moves it ſelf in the body. For it
may be faid , that it is like a weight, which thrults the
Soul to thatwhereto it would have her to go. And it
moves in the heart, as Lighe does in a tranſparent
body ; that is, it enters into it ; it comes out of it'; it
ditates it ſelf in it ; it alſo contracts it ſelf; yet fo as
the diaphanous body hath no fenfe of all thoſe moti
ons, though it be the ſubjeđ, whereto the light is
annexed . The
 TO KNOW ME N. 77
The caſe is the ſame with the Appetite , which ,
though faſtened to its ſubject,may dilate it ſelf in joy,
contract it ſelf in grieſs iſſue out ofand return into,
it ſelf in love and hatred ,and all, fo as thar che body
fuffers nothing of all chele motions. True it is, chat
the heart and ſpirits are agitared and ſtirr'din great
paſsions ; but, notto urge that they are effects which
follow and come afcer the emotion of the Soul, it is
to be obſerv'd, that there are ſome paſſions, which
continue in theAppetite, withouc making any impret:
fion on thoſe parts, 1. And this may fuffice, to fhew ,
that the Appetite may ,move, ſo as that the body bc
nor chang'd thereby

SECT. 2 .

Home Good. 'and Evil move the Appetite:

(909:17

Ut in order to a more exact knowledge ofall

theſe mocións, we are yet to find out, what it
B is that engages and excites the Appetite to
make them, which isone ofthe moſt abftrufe things,of
any in the nature of the Soul, and the moſt hard to
be conceiv'd ,according to the maximes of the Schools
For, though it be out of all controverſie, that Good
and Evil are the onely objects, which cauſe all the
motions of the Appetite, yet is itnoteaſie, to expreſs
the manner , how it is done, lince Good and Evil
make no impreſsion on the Soul, otherwiſe chen by
the Images, which she knowing Faculties frame there
of
78 THE ART HOW
of, and that thoſe Imagès have not any other vertae,
then to repreſent.
For, if thatrepreſentation be noe ſubfervient to the
knowledgeofthings, it will not be any way uſefull to 11

the Appetite, which is a blind power, and, as it is

affirmed, not capable ofany knowledge. I am content
that the Praxtick Underſtanding, and the Eſtimative
faculty ſhould judge, whether things are Good or
Evil ; that they ſhould preſent them to the Appetite,
and command itto move, in order either to its union
with them , or receſsion from them . But how does the
Appetite fee ? How does it know , when it neither fees
nor knows any thing but thoſe įmages, thoſe judg
ments and commands being fram * d in the ſaid facul
ties ? What is it that teaches the Appetite, that ië
ought, at that time, to move after ſuch or ſuch a man
ner, in order to its union with the Good , and , after
another manner, to recede-from the Evil, when it
knows not whether the Good or Evil have been pre
ſented to the Soul ?
$
All theſe difficulties are the brood oftwo prin
ciples,which ſome have brought into the Schools.One
is,that the Imageswhich arefram'd in the Soul,depart
not out of the faculty , wherebythey are produced :
the other, that the Appetite, of what order foever it
be, hath nor any knowledge. And upon theſe two
foundations,they imagin'd that this inference mult ne
ceſſarily be built, that the facultiesactone after ano
ther, by a certain ſympathy there is between them,
or by the direction of the Soul, in the ſubſtance, unto
which they are reunited. Now , we ſhall elſewhere
makeit appear, that theſe two means cannotbemain.
tain'd ; and therefore ſome other muſt be found, to
take away the difficulties propoſed, without deſtroy.
ing thoſe principles. We
 TO KNOW ME N. 79
Wemuſt then ſubſcribe unto ,as certain , That the
Image, Idæa, and Conceir, which the knowingfacuicy,
frames, goes notout of it ; and that the Appetire, of
whatorder foever it be, hath not any Animal knowi
ledge, which it may frameby Images, as the Under
ſtanding and Imagination. But it is as certain alſo, that
theImage,which the Underſtanding and theImaginati
on frame,produces another,which is ſpread into all the
parts of theSoul; And that the Appetite hath a natural
knowledge, which is common to all things, by which
knowledge they know what is good, what evil, for
them , as alſo the actions whereto they are deſign d.
Art . 1 .
Home Knowledge is wrought.
O make an abfolüte eſtabliſhment of this Do
Terme ining tobe presuppos'd,thatKupoledgeis
an altion, and that, without doubt, che nobleft of all
thoſe that are performed in Nature, and that the
Soul alts and does ſomething, when the knows. Now ,
inregard we cannot make any other conceit ofKnow
ledge, then as the repreſentation of things, which is
made in the Soul, it follows, that the Soul, which acts,
while ſheknowsthe things,muſt hier ſelf make this re
prefentation , that is , frame the Pourtraiture and
Image of the things. For there is no other action
then that, that the Soul can do in knowing, and ſo
to knom , fignifics asmuch as toframe the image ofthe
Objeds, as we have ſhewn at large inour Treatiſe,
oftheKnowledge of Animals.
Now ,whereas there are ſeveral faculties that know ,
it is requiſite, for the reaſons by us before alledged ,
that every one of them frame its image. For my
part ,
1

80 THE ART HOW

part, who acknowledge but three principal ones in
the ſenſitive ſoul, to wit the Senſe, the Imagination
andthe Eſtimative faculty, and two in the Intellectu
all , to wit, the Speculative Underſtanding and the
Practick , I muſt accordingly allow , "that there may
be framed but five ſorts of Images in general. And
though they all repreſent the ſame thing, yet are they
different one from another, not onely by reaſon of
the fubtilty which they acquire by ſo many different
examinations, but alſo by that of the ſeveral circums
ſtances, which each of the faculties add thereto.
For the external Senſe frames its Image, according
to the model of the ſenſible ſpecies, which come from
without,and repreſents the object, with the circum .
ftancesjof Time,Place, fc. as a whole, whereof it
diſtinguiſhes not the parts. From this firſt Image, the
Imagination afterwardsproduces, that which is proper
toit; but it diftinguiſhes the circumſtances, and the
parts of the objectit ſeparates or unites them ; and fo
frames its judgments, which may be called, in ſome
fort, ſpeculative,
tage ofthem becauſe
, in order the Animal
to action, but onely advau
makesinnoontvan
knowledge. Then the Eſtimative faculty makes its
Image,according.to the model ofthat of theSenfes and
Imagination ; but it adds thereto the notions of Good
andEvil, which it alſo unites, and which it ſeparates,
that ſo it may makethe Practick judgment, which is tº
move the Senſitive Appetite.
But if , after all this, there be aneceſſity, 'thatthe
underſtanding ſhould take cognizance of the fame ob
ject, accordingto all the precedent materialImages,
it alſo “ frames its own , which is wholly ſpiritual,
which it feparates from all material accidents , and
whereof it conſiders all the parts, and the relations, it
may
 TO KNOW MEN . 81
may have, uniting, or dividing them , in order to the
making of ſpeculative propoſitions : And then it adds
thereto , the notions of conformity, or contrariety,
goodneſs or evil, from which it frames the pradick
Judgment, which excites the Will and Senſitive Apa
petite. All this would require a long elucidation ; Buc
it would not be proper for this place ; and there.
fore let it fuffice, that we have given an accounts in
general, of the progreſs made , in the buſineſs of
Knowledge.
Art. 2 .
1

That the Images are multiplj’d.

ức however the caſe may ſtand, this ſmage, to
framed as before ſhewn, of what order foever it
may be, is aquality , which, after it is once produced ,
is multiply'd,and diffuſed into the parts ofthe Soul,as
was ſaid before. For ſincethere is not any fenfible quasi
lity, which hach not thevertue of multiplying it ſelf,
and diffuſing it ſelf into the air, andother bodies ſuf
ceptible thereof, as may be obſerv'd ir light, colour,
found, ſcent, & c. it is notlikely, that this,wbich is the
nobleſt of all, as beingthe term and effect of themoſt
perfect adion of all, ſhould be depriv'd of an advan
tage, common to all the reſt. Beſides, were it not for
this multiplication ,it would be impoſſible, to give any
reaſon, for moſt things that happen in Animals.
For example, weſhould notbe able to comprehend,
how theformative faculty does ſometimes change the
order, which Natürebath preſcrib'dit, in theCon
formation ofthe parts, to follow the deſigns which the
H Imagi
 82 THE ART HOW

Imagination propoſes to it, without judging whether

it ought to participate of the Images, which thelatter
hath framed, ſince there is ſo great a reſemblance be
tween its work and the imagination. And as theſe
images cannot get out of the imagination, ſo is it ne
ceſſary, they ſhould produce others like themſelves,
which ſhould deſcend to the lower part of the Soul,
to deſign to her the figure which it is then giving to
the organs.
Moreover,if the Memory be a power,different from
theImaginacion, it is neceſſary, that all the ſpecies,
1
which it hath in keeping , ſhould be ofthis nature, and
the cffe& s, and,as itwerethe copies of thoſe firſt Ima
ges,which were produced by Knowledge, and which
can nomore paſs from one power to another,then any
of all the other accidents.
In fine, there will be no ground to make any doubt
ofthistruth, if it may be ſhewn, that after the Images
ofthe Imagination are blottedout,there are ſtill found
ſome remainders thereof in the other powers, and ſub
lift there a long time, after the others are loft. Now,
beſides that the proof of it is clear in the Memory,
which ſo preſerves its images, is prejudic'd by a too
intentive application of ſpirit, and grows leſs faithfail,
when the Imagination would relieve it. It may be alſo
drawn, from thoſe marks, which Mothers give their
children ,duringtheir being with child; From that kind
ofReminiſcency which remains in the fingers of a Lu
tiniſt even after he hath forgotten the Leſſons he could
.
have play'd ; And from thoſe deep impreſſions and
inclinations,which certain objects leave in the Appetite
and Will. For it is impoſſibleall this ſhould happen as
it does, but that there muſt remain ſome Character of
cheſe firſt Images, which the Underſtanding or Ima
gination
 TO KNOW MEN . 83
gination frame, and are preſervd in thoſe other facul
ties, a long time after the former are vaniſhed.
Yet it isnot to be imagin'd, that the faculties, in :0
which thſee Images are diffus'd ,fhould be of the rank of
the knowing faculties, becauſe they have the Inſtru
ments of knowledge , for we have ſhewn in the place
alledg'd, that a facutry cannot know, but it muſt with
all produce in it felf the images of the things. So that
thefe, not producing the imageswhich they have, and
onely receiving them , as an effect of the firAt image,
fram'd by the Imagination, they cannot know it by a
clear and perfect knowledge, but onely, according to
thatwhich iscompetent to allnatural things, which, if
we may uſe an odd kind expreſſion, Know without
knowing , what is conformable or contrary to them ,
Thus is it, that the Magnetick verrue,which iscommu.
nicated to Iron, makes it know , and ſenſible of, the
preſence of the Load -ſtone,and afterwards excites it to
move , and make towards it.
When therefore there is an image fram’d, in any
one ofthe knowing faculties, it is, as it were, a Light
which is 'multiply'd , and diffuſes it ſelf into all
parts of the Soul ſuſceptible thereof. Our meaning is,
that chatwhich is fpiritual is communicated to the ſpiri
al faculties, and that which is material to the corporcal
faculties, and both kindsat therein according to the
fiatute ofthe faculty, into which they are entertain'd .
For, if it bemovable, as thợ Appécite, that Image
moves : if it hath no action, as the Memory , it pro,
duces nothing, but is onely preſerv'd in it : if it be
alterative, as the formative vertue, it ſerves for a
.

model for the alteracion, which it cauſes in the mem

bers ; and ſo of the reſt . The caſe is the ſamewith
it, as with that Magnetick vertue we ſpokeof before,
H 2 which
 THE ART HOW
84
which, though cqually communicated to all bodies ,
does not equally act upon them ; it alters and moves
the Load -ftone, Iron, and glaz'd Tiles, yet withoát
cauſing any alteration or motion in all the reſt.
If it be ſo, it will be no hard matter to affirm ,how
the Appetite, blind as it is, may know Good and Evil,
and move conformably to the nature of either .. For
ſince the image , which the Eftimative faculty, or
Practick.Underſtanding, hath fram'd thereof, is multi
ply'd, and diffus'd through all the parts of theSoul, the
Appetite receives it feels it, and afterwards moves, as
itought, in order to its union with the Good, or re
ceſſion from the Evil, to its aſſaulting , or oppoſing
ofit, according to the inſtruction receiv'd fromthe 1

Inſtinct , and the knowledge which all natural things

have, either to be united to chatwhich is conformable,
or to avoid and relift that which is contrary to them .

SECT . 3
What are Motions of the Sout.
O reſume the Diſcourſe we haveinterrupted,
we ſay further, that, ofwhatkind foever the
· motions of the Appetite are, whether real, or
metaphorical, they are thofe.which frame the Paffions
of the Soul. For though the Schools have reſtrained
that name, to the Motions of the ſenſitive Appetite,
either by reaſon of the violence they do Reaſon, or
that the body ſenſibly ſuffers thereby ; yet,if we con
ſider the agitation, which the Soul endures, we ſhall
find
 TO KNOW MEN. 85
findthat not onely that which ismadein the Will,buc
alſo that in the natural Appetite, is like that, which
the Senſitive Appetite fuffers. For theWill loves and
hates, rejoyces and is fad , as well as the other : and
there are in thenatural Appetite, ſuch motions asare
anſwerable to thoſe ochers, ſince Nature ſeeks chat,
which is behovefull, and ſhuns what is prejudicial to
it, is ſatisfyd, or troubledat the occurrence thereof,
is heightned or diſcourag'd , as we ſhall ſhew more
particularly hereafter. And as to the violence which
che Senſitive Paffions do Reaſon, and the alteration
they cauſe in the body, they are the effe & swhich they
produce,yet enter not into their eſſence,butare com
mon to all the motions ofthe Apperite, ofwhat order
ſoever it be, and do not always accompany the emo.
tions of the ſenſitive Appetite .
Accordingly, as the Appetite is the principle of all
corporeal motions, fo is it requiſite, that it ſhould be
moved,before any part of thebodycan be ; and con
ſequently the agitation of the Spirits, which is ob,
ſerv'd in the Paſsions, and cauſes all the changes, that
happen in the body, is not wrought, till after the Soul
ismoved . Moreover , the Motions of the Will are ,
many times, contrary to reaſon, as well as thoſe of
the ſenſitive Appetite, and in the moſt ſpiritual Paſa
fions, ſuch as Ambition, Envie, & c.it alters the body,
as well as the orber. Nay, it may be affirmed, that,
in the motions of thenaturalAppetite,thebody ſome
times endures a greater alteration, then in thoſe of
the ſenſitiveAppetite, as it appears in a Fever, which
is the choler of the natural faculty. To be ſhort, nei
ther doth that violence, nor that alteration always
follow the emotions of the ſenſitive Appetite. Of
theſe, there are ſome conformable to Reaſon ; there
H 3 are
86 THE ÅRT HOW
are ſome that remain in the Soul, and do not deſcend
to the corporeal faculties, as being raiſed up and dif
pers'dſo of a ſudden, that they have not the time to
ſpread themſelves into them . Whereto máy be added,
that Angels areſuſceptible of love, hatred, joy, fad
neſs, óc. as Theology teacheth .
Whence it may beinferr'd,that there is no ground,
for the taking away of the name of Paſsions, from the
motions of the Will and natural Appetice, and conſe
quently , it may be affirm'd , that all the motions of
cvery Appetite are Pafsions,ſince the agitation ,which
the Soulendures thereby,isequal in them all,and that
the end, which ſhe propoſeth to herfelf therein,is,as
to them , alſo alike: for by them all ſhe is agitated
and mov'd , either towards the enjoyment ofGood,
or the eſchewing of Evil .
Truç it is, that theſe motions are called by divers
names, according as they are more or leſs vehcment.
For as we call thoſe winds wbich are more then ordi
parily violent, by the name of Storms and Tempeſts ;
fo , when the Paſsionsare great and extraordinary,
they are called Perturbations. And certainly, it may,
with fome ground,be affirm dychac the Paſsions are ,as
it were, the winds of the Soul . For, as the Air,
which continuesin a conſtant calmneſs and tranquili
gy, is unwholeſom ; arid yet is purify'd by moderate
winds, but if they are too violent , they raiſe tem
perts in it : in like manner, the Soul, which isnot
ſtirr'd by any paſsion, muſt needs be heavie, and
requiſite althy conſtitution , and therefore it is
requiſite , it ſhould be moderately agitated, that
it may be the more pure and more ſuſceptible of
yertye. But if it happen that the Paſsions become
(oo violent, they raiſe in her ſuch tempeſts, as di
{furb
 ' TO KNOW ME N. 87
ſturb Reafon, confound the humours, and alter the
whole conſtitution of the body.

SECT . 4 .

of the Nurnber of the Pasſions.

THE ART HOW TO KNOW MEN,
Having promiſed to diſcover the motions ofthe
+

Soul, we now come to examine, how many ways it

maybe mov'd, and what numberthere may be ofthe
Partions, whereby it may be ſo mor'd. In order to
the proſecution of that deſign , it is to be preſup
pored , that every Appecite hath two parts, the cona
cupiſcible, and the Iraſcible ; by the former, ic per.
ſues Good, and ſhuns Evil , by the latter, it either
oppoſes, or complies with the difficulties, which pre
ſent themſelves. For, as the Univerſe conſiſts, and is
full of things contrary and oppoſite one to another ‫ܪ‬
ſo is there not any thing can continuc in it, without
meeting with enemies , which aſſault and endeavour
to deſtroy it. So that it was the work of the provi
dence ofNacure, to beſtow on every thing, not onely
the vertues , which were neceſſary for the execution
of its ordinary, and, as it were, domeſtick Functions,
but alſo thoſe, which ſhould ſecure it againſt theat
tempts of others , and prevent the violences which it
might be expoſed to abroad. Upon this account it
is, that all things have ſome qualities., conducing
to the preſervation of their being ; and others, and
en
abling them to oppoſe what is contrary chereco ; that
H4
88 THE ART HOW
that the Animals, wherein theſe vertues are more di
ſtinct ,have beſtow'd on them two different Appetites;
the Concupiſcible, to ſeek out what is convenient for
them, and avoid what is hurtfull ; and the Iraſcible,
to reſiſt Evil, to ingage againſt and deftroy it, if there
be a neceſſity. In fine, the Iraſcible is that part of the
Soul, which governs the forces of the Animal, and
manages them , according as the Evil ſeems to require
a weak or powerfull reſiſtance.
Now, theſe two parts of the Appetite may move
either together, or diſtinály : far,in Grief,onely the
Concupiſcible part is mov'd , in Courage, onely the
Iraſcible ; but in Anger, both are movd at the ſame
time, in as much as Anger is a combination of Grief
and Courage. When they move diſtinctly,they frame
Simple Paſsions ; when they move together, they
make mixt Paſsions,

Art. 1 .
What the Simple Paſſions, and how many there
ure .

in
the Concupiſcible Appetite, lix ; to wit, Love,
Hate, Deſire, Averſion, Pleaſure and Grief : and in
the Iraſcible, five, to wit, Hope, Deſpair, Confidence,
or Audacity , Fear,and Anger.
But we are to obſerve, that, in this diviſion, Con
Stancyis forgotten, which is a real Paſsion , and ſerves
for matter to the vertue of CONSTANCY ,
Patience, and perſeverance, Obſtinacy and Hardneſs
ofheart ; as alſo, that among the simple paſsions,
Anger
 TO KNOW MEN 89
Anger and Hope are numbred, which no doubt , are
mixt paſsions, the former, conſiſting of Grief and
Courage ;‫ ܪ‬and Hope being framed of Deſire and
Conſtancy. Moreover, Averſion is proposºd , asa
Paffion diſtinct from Hate , though it be the ſame
thing Nay indeed, Deſire ought not to have been put
into thenumber, as being a ſpecies of love , and ha
ying not any motion , different from that of the
other.

Art . 2 .

That there are but eightſimple Palſions.

Aving therefore taken off theſe four paſsions,
and cabliſh'd Confancy in their ſtead , there
remain but eight ſimple Pallions, four in the Concu
piſcible Appetite, to wit Love, Hate, Pleaſure and
Grief ; and four more in the Iraſcible ; that is to ſay,
Audacity,Fear,Conſtancy, and Conſternation, under
wbich Deſpaire is comprehended ,
Art. .
3:
Why there are but eightfimplePaſſions,
H £ is the natural diviſion of the Paffions , as
TH
being grounded on the ſeveral kinds of mocions,
whereby the Soul is ſtirr’d : for fince the Paſſions
arethe motions of the Soul , it is according to the
diverfity of the motions , thatthePaſſions ought prin
cipally to be diſtingiſhid. It is alſo eaſie to be com
prehended , by the conſideration of the motions,
which
go THE ART HOW
which the Spirits ſuffer in the Paſſions ; for being like
thofc of the foul, which communicates to them th:
agitation that the endures, it ismanifeſt , after how
many faſhions foever the spirits are moved, ſo many
feveral waics is the Soul allo moved .
Now the Spirits are fuſceptible of four motions,
which are common to all nacural bodies, and are che
firft and simpleſt of all motions; to wit , thoſe of
Aſcent, Deſcent , Rarefaction , and Condenſation.
For when they iſſue out of the heart, to ſpread them.
felves into the exteriour parts , the motion is from
the centre to the circumference and chat is, to aſcend ;
and when they make their retreat into the heart, bis
the contrary motion , from the circumference to the
centre, that is, deſcent: they are rarified, when they
ſpread and are dilated ; and laſtly ,they are condens'd,
when they are contracted in themſelves.
The Appetite ſuffers proportionably the ſamemo
tions ; for though it changes noc place , as they do,
ard that its motions are inceriour and immanent , yet
does it nevertheleſs cauſe thoſe parts to move, which
are in the extenſion of the Soul, ſo that, one while,
it forces them to iſſueout; another, it makes them re
treat in again ; one while, it dilaces ; another, it con
tracts them ,
When therefore cheſe four motions are made in
the concupiſcible Appetite , they frame the four firſt
Paſsions, of that Appetite, to wit, Love, Hate, Plea
ſure and Grief. For the Soul does as it were iſſue
)

out of her ſelf in Love ; the retires into her felf in

Hate, ſhe dilates her ſelf in Pleaſure ,and the contrads
her ſelf in Grief.
But when the ſame motions are made in the Ira
fcible Appetite, which is that part, which hath a re.
fped
 TO KNOW ME N. 91
ſpect to the difficulties that encompaſs Good and E
vil, they frame the four firſt Paſſions of that Appetite,
to wit, Audacity, Fear, Conſtancy , and Conlterna
tion. For in Audacity , the Soul iſſues out , as in
Love, in Fear, ſhe retires,asin Hare; in Conſtancy,
ſhe contracts her ſelf, and is confirmed ; as in Grief;
and in Confternation, the dılaces herſelf, and is enlar
ged, as in Joy.
so that there is a reſemblance,between the motions
ofboth Appetites ,' and they differ only in reference
to the power , whereby they are exciced , and the
end,which the Soul propoſesto herſelftherein. For,
in Love , the Soul iſſues out of her ſelf in order to
the embracing of the Good the perſues; but in Au
dacicy, ſhe iſſues outof her ſelf, to engage the Evil
ſhe would oppoſe ; and ſo of the reſt, as we ſhall
Thew more particularly in the Diſcourſe of every
Paſſion , and as may be obſerv'd in the ſeveral defi.
nitions we ſhall give of them in the ſubſequent Ar
cicle,
Art 4 ,

The Definitions ofthe Simple Paſſions.

TAHere arc therefore,according to the precedent

deduction,four Simple Paſſions in the Concupiſci
ble Appetite ; to wir,
Love, which is a motion of the Appetite,whereby
the Soul is inclin'd towards theGood, in order to its
union thereto,
Hate, which is a motion of the Apperite , where
by the Soul ſeparates hier felf, and recedes from the
Evil.
Please
92 THE ART HOW
Pleaſure, which is a motion of the Appetite,
whereby the Soul is dilated, and ſpreads her ſelf into
the Good , in order to lier more abſolute pofſeflion
thereof.
Grief, which is a motion of the Appetite, whereby
the Soulcontractsherſelf to Thun the Evil that preſſes
upon her . 1

The four other paſsions, which belong to the Ira

fcible Appetite , are ,
Conſtancy , which is a motion of the Appetite,
whereby theſoulis fortififd, and grows refolute, in 2

order to the refiftance of thoſe Evils which ſet upon

her ,
Confternation , which is a motion of the Appetite,
whereby the Soul is weakned , and gives way to the
violence of the Evil.
Andacity,which is amotion ofthe Appetite,where
by the Soul violently beſtirs her ſelf againſt theEvil,
to overcome it.
Fear,whichis a motion of the Appetite, whereby
the Soul retreats , and with a certain precipitation ,
ſhuns the Evil , which the perceives coming upon
her,

Art . 5 .

The definitions of the mixt Paſſions.

S concerning the mixt Paſſions,which are made
A up of the Simple, and are framed , when both
the Appetites are moved at the ſame time , the moſt
conſiderable of them are theſe :
1. Hope. 2. Arrogance. 3. Impudence. 4. Emw
lation .
 TO KNOW MEN. 93
lation . Si Anger. 6 Repentance. 7. Shame. 8. fen
loufie. 9. Compaſſion. 10. Envy. 11. Agony.
Hope is a mixture of the deſire of the Good , and
the Conſtancy a man expreſſes, in oppoſing the diffi .
culties, whereby it is encompaſſed.
Arrogance proceedsfrom Self-love , and the Auda
city a man hath to furpaſs others.
Impudence is fram'd of the Pleafure and Confi
dence a man hath to do unhanſome things.
Emulation is a mixture ofGrief which a man is
apt to be ſubject to , that he is not maſter of choſe
perfe & ions, of which he imagines another to be, and
the Hope of being able to acquire them.
Anger conſiſts of the Grief, which a man endures
for an injury receiv’d, and the Audacity he bach to
retort it.
P
Repentance proceeds from the Grief, which a man
conceives for the evil he hath committed, attended by
a Deteſtation of it ; which may be termed a kind of
Audacity, as we ſhall fhew in its proper place.
Shame proceeds from a mixture ofGrief,and Fear
of infamy.
Jealouſie is a confuſion of Love , Hate, Fear and
Deſpair ,
Compaffion conſiſts of the Grief,which other mens
misfortunes raiſe in us , and a Fear left we our felves
may fall into the like inconvenience's,
Envy is a mixture ofGrief,and a certain Deſpair
of coming to the enjoyment of that Good,which we
ſee happens to others.
Agony is a mixture of Grief, Fear,and Audacity.
Art.
 94 THE ART HOW

Art. 6 .

The Natural order ofthe Paſſions.

He order , which all theſe Paſſions ouglıt,natu:
THArally,
I to obſerve among themſelves; requiresthat
the Simple ſhould be rank'd before the mixt , ſince
theſe lalt are but ſo many compoſitions of the others;
as alſo that the Paſſions of the Concupiſcible pare
ſhould have precedence of thoſe of the Iraſcible, i !
regard the Concupiſcible.Appetite , being employed
about the ſimple conſideration of Good and Evil,
1 and the Iraſcible conſidering the fame with the diffi.
culties whereby they are encompaſs'd , the ſaid diffi
culties are only ſubſequent circumſtarées.
But if we compare them , according to their par
ticular kinds , Love and Hate ought to have prece.
dence of all the reſt. For there is not any one of
thoſe, which have the Good for their Object,but it is
preceded, and accompany'd by Love, as all thoſe that
have Evil for their Object arethe ſame,by Hate. Ac
cordingly , he, who is ſenſible of the Evil, or oppoſes
it, who engages againſt it , or ſhuns it,doesinfallibly
hate it : in likemanner,Love is the firſt motion whichi
the Appecite makes towards the Good as Hace is the
firſt'it makes, in reference to Evil.
But what Love and are are in reſpe &t of all the
Paſsions, the ſame is Conſtancy, and Confternation,
in reſpect of all the Passions of the Irafcible Appe
tite, whether they be ſimple, or mixt. For it is re
quiſite that the Soul ſhould be fortify'd, in Audacity ,
Hope, Arrogance, Impuderce, Emulation , Anger and
Repentance on the contrary,infear,shame, Jealouſie,
Com
 TO KNOW MEN .
95
Compaſsion and Envy , it is expected the ſhould be
enlarged, or admit of ſome relaxation.?
Love alſo hath the precedence of Hate , becauſe
Goodought naturally to have it of Evil,as the form
precedes privation. Pleaſure ſhould alſo go before
Grief , in as much as the former proceeds from the
prelence ofthe Good, the latter, from the preſence of
Evil. The ſame thing is to be affirm'd proportiona
bly of Conſtancy and Audacity, in reference to Con
fternation and Fear. And according to theſe rules,
the mixt Paſsions ought to be ranked , as we have
done it : for Hope oughtto be the firſt , becauſe it
confits of Loveand Conſtancy , which are the firſt
Paſsions of both the Appetites. Arrogance hath the
nextplace,asbeing a mixture of Love and Audacity ;
and ſo of the reſt ,

Art 7 :

That there are three Orders of the Paffions,

Ow all theſe Paſsions, as well the simple as the
mixt , of three Orders, or Claſſes, for they
are framed , either in the Will , or in the ſenſitive
Appetite, or the natural Appetite, each whereof hath
its diſtinct concupiſcible and irafcible parts . But there
is nevertheleſs this difference between them , that
choſe parts are morediſtinct , and more compleat in
the Will,chen they are in the Senſitive Appetite , and
more perfc & yet in this latter , then in the natural
Appetite. For there are ſome, eſpecially of the mixe
paſsions,which can hardly be obſerv'd in the ſenſitive
Appetite , and in caſe they be fram'd therein , they
ar
 96 THE ART HOW ow
are (ifwe mayuſe that expreſsion) but ſhadows and
rude images of thoſe, which are raisºd in the Will.
Accordingly, though Anger, Hope, Arrogance, Jea
louſie, Emulation , and Envy are apparent in Beaſts,
yet are all the reſt but trick'd and rudely drawn
and therefore it is not eaſie , to make, in them , any
obſervation of Shame, Impudence, Compaſsion , and
Remorſe, though they may diſcover certain obſcure ,
lines and tracks thereof. But all , even theSimple
paſsions themſelves , are ſo obſcure in the natural
Appetite , that never any body yet gave them the
name of Paſsions , though they be really ſuch , and
ought to be ſo called, as we faid before.
We are however to obſerve , that thoſe Paſsions
which belong to'the Traſcible Appetite , are more
apparent in the natural Appetite then the others , for
ic is certain , that Nature oppoſes Evils , that ſhe en
gages againſt them , that ſometimes ſhe is diſcourag'd ,
and quits the field , and there is not anything ſo com
mon in Medicine , as to ſay , that ſhe is ſtirrd and
provoked ; nay,we haveſhewn elfwbere, that a Fe
ver is the anger of the natural faculty , ſo that it is
not to be doubted , but that Audacity and Anger ,
Conſtancy , and Confternation , are framed in that
inferiour part of the Soul . But as to thoſe of the con
cupiſcible Appetite , they are not ſo manifeſt in it;
neither are Love, Hate, Pleaſureand Grief, to be
obſerv'd in it ſo fenfibly as the others : and yet there
is a neceſsity thcy ſhould be framed therein. For it
is not to be imagined , that the evil can be fhunnºd ,
unleſs it be firft hated , fince Hate is the firſt motion ,
which Evil excites in the Appetite. Neither can An
ger be without Grief , fince it is part thereof. So
that the natural Appetite is ſuſceptible of Hate and
Grief,
 TO KNOW ME N. 97
id Grief, and conſequently of Love and pleaſures
ſince they are contraries compatible to the fame
‫ܘ‬ fubje t.
‫܂ܐ‬ Moreover, ifnature knows and ſhuns what is hurt
ful to her , it is requiſite that ſhe ſhould alſo know
and purfue that which is good forher ; and this cane
not be doneunleſs The have a loveto it, ſince Love is
법 the firſt motion fram'd by the Appetite, in order to
the purſuit of Good : and as the preſence of evil pro
cureth Griefto her ,fo is it neceſſary,that the preſence
ofGood ſhould cauſe pleaſure to her.
But, as we faid before, theſe paſsions are ſo weak
and obſcure , that the ſenſes cannot eaſily take notice
i ofthem ; and indeed they are not eaſily diſcoverable,
otherwiſe then byreaſon and diſcourſe.
The cauſe of this diverſicy proceeds not only hence,
that theſe Appetites are more inclin'd to motion, one
then another. For the Will, being diſengag'd from
matter 3 moves more eaſily then the ſenlitive Appe
tite,and this more caſily then the patural, in regard
it hath, for its ſubject, amore-ſubtile macter, and con
ſequently more inclinable to motion then it. But ic
proceeds alſo from the more or leſs perfect know
ledge,which directs them . For as the Underſtanding
knows more perfedly, and more things, then the Imas
gination , ſo doesit witball inſpire che Will wich a
greater variety ofmotions,then the ocher does ; and
this latter allo , having a greater and more exact
kaowledge,then thenatural faculcy ,does accordingly
frame more Paſsions in theſenſitive Appecite than
there are in the Natural Appetice.

I SECT .
98 THE ART HOW

SECT. 5 .
How the Paſſions of one Appetite are com
municated to another.
Here is yet another thing to be conſidered ,which
TIis of very great importance , to wit , that the
Paſſions, framed in either of the three Appe
tites, are ordinarily communicated from one to ano
ther , ſo that thoſe of the Will defcend into the ſen
fitive Appetite, and the natural Appetite , as theirs
do aſcend into the Will. For it is certain ,that the
Will does many times fuffer it ſelf to be tranſported
with the Love, Pleaſure , and Grief , by which the
ſenſitive Appetite is ſtirr'd , in the ſame manner as
Love, and the gladneſs and ſadneſs of the mind ſpread
themſelves intothebody ,and cauſe conformable emo
tions therein ,
But the difficulty is, to know how this communica
tion is wrought. For it might ſeem , ſince things ma
terialcan have no action upon the ſpiritual, that nei
threr ſenſible goods nor ſengble evils can touch the
Spirit ; nor conſequenly, be acceptable ordelightful
objects thereto . On the other ſide, though the UA
derſtanding may heighten the phantaſmes of the
Imagination , and render them fpiritual, yet is it not
inthe powerofthe Imagination, to change the Idæa's
of the Underſtanding, which are ſpiritual, into cor
poreal Phantaſms : conſequent whereto it is , that
the goods and evils of the mind cannot touch the
ſenſitive
 TO KNOW MEN . 99
ſenſitive Soul, ' nor raiſe aay Paſsion therein.
To anſwer theſe reaſons, and reſolve this great
difficulty,wemighe affirm ,with the Schools that there
is a Sympathy between the faculties of theSoul , and
that they are ſo Strictly combin'd together, that it is
impoſsible, one ſhould not have a fentiment of what
paſſes in theother , or haply, that, being all reunited
in the ſubſtance of the Soul, which is thc Centre and
principle thereof, and , as it were, themain wheel,
which keepsthem all in their ſeveral motions ; It is
TO
the Soul her ſelf that cauſes them to act, one after
another, conformably to the actions that are to be
done. So chat,for example, the Appetite moves, af
ter the knowledgeof Imagination , and the members
3, move after the emotion of the Appetite, in regard
there is a certain ſympathy betwixt cheſe faculties,
or that the Soul excites them , and diſpoſes them to
ad in that order .
s This being ſo, it would be no hard matter to tell
how the Paſſions of one Appetito paſs into another,
in as much as theſe powers adingone after another,
according to the ſympathy there is between them , or
by the particular direction of the Soul, it is neceſſary,
not onely that the Soul ſhould move , after ſhe bath
been enlightned by the Underſtanding, but it is alſo
: requiſite, that the Senſitive Appetite ſhould firrafter
her in the ſame manner as we apprehend, that the
Will is oblig'd to move, as ſoon as the Imagination
hath excited ſomemotion in the Senſitive Appetite.
But to deal ingenuouſly , we muſt acknowledge,
that theſeopinions do notfully ſatisfie the mind. For,
beſides that the word Sympathy is one of thoſe tearms
; that ſerve to clude difficulties, and flatter out igno
2 rance ; it may be farther preſs'd, that if, by it onely,
I 2 the
 THE ART HOW
ΙΘΟ
the rational Soul and the ſonGtive communicate their
paffions to each other it will be requiſite,that there
ſhould not be any paſſion in the latter , which does not
afcend into the Will, and that all kinds of fadneſs
ſhould be attended by grief, and in like manner all
grief by fadneſs. Butthis is not true ; ſince they are
onely the greateſt ſadneſſes whereof the body hath
any reſentment, and that light griefs reach nor the
mind, and caſt it not into ſadneſs.
Beſides, this Sympathy does not exclude that man
ner ofacting ,which is natural to the faculties : it is an
order eftabliſh'd by Nature that the Senſitive Appe
tite ſhould be enlightened by the Imagination ,and that
the Imagination ſhould take cognizance onely of
things fenfible. How comes it then to paſs that it
ſhould know the object of a ſpiritual paflion ? On
the other fide , how arewe to conceive, that the
Underſtanding and Will, which are ſpiritual powers,
ſuffer themſelves to be mov'd by corporeal objects ?
And how can Grief, for example, be ſaid to excite
ſadneſs in the mind, what Sympathy foever may be
imagin'd between theſe powers ? In fine, Sympathy
does always preſuppoſe ſome knowledge ; for the
Iron ought to feelthe preſence ofthe Load-ſtone, that'
ic may move towards it. And conlequently it is re
quiſite , that every Appetite ſhould know the judg.
ment of the faculty, which enlightens it ; whereas, in
the mean time, the Appetite is a blind power , and
ſuch as hath not any knowledge.
Again ,if it be ſaid that it is the ſubſtance of the Soul
which ſets theſe faculties in a&ion, which yet cannot
be done without her having a knowledge ofthe order
they ought to obſerve in their actions,and a particu
Iar cognizance of the manner, after which the Ap
petite
 TO KNOW MEN. IOI

petite oughtto move in every paſfion';it will follow ,

that theSoal ought to have in her ſelf theknowledge
of an infinity of things, and that ſhe ſhould know
them by her own proper ſubſtance, without the aſ
ſiſtance ofany faculty; an excellency not to be found
in any created Being, and to be attribated onely to
Divine Nature.
Let us therefore endeavour to find out ſome other
plauſiblemeans,whereby theBody & Soulmay beſaid
1
to communicate one to the other, the good and evil
theyrefent. To do that weare to obſerve, that the
Mind, which is the nobleſt, and moſt excellent part of
Man, is alſo , as it were, King ofthatlittle Monarchy,
taking notice of whatſoever paſſes therein, that is
worth the cobfideration , and having a particular care
ofthe Body, as being the inſtrument of moſt of its
actions, and,together with it,making up a Whole, in
the ſubſiſtence and preſervation whereof it is noleſs
concern'd , then in its own. In ſo much that it is not
to be admir'd, that it ſhould have a certain ſentiment
of the good orevil things which happen to the other,
and thae it thould frame the ſame pafsions , ' which
they raiſe in the Senſitive Appetite. And this is no
bard matter for itto do in as much as itfees the phan
•taſms, which the imgination hath made thereof, upon
which, it frames its idxas andjudgments, and after
wards preſents them to the Will.
By this means is it then,that the paſsions of the
-Body are ordinarily communicated to the Mind. But
the caſe is not the ſame with thoſe of the Mind , in re
. ference to the Body, in as much as it is not by know
ledge that the Underſtanding communicates them to
the Senſitive Soul, for the reaſon by us before al
ledged ; but it is immediately done by the motion,
?
I 3 which
102 THE ART HOW
which the Will imprints in the ſenſitive Appetite. For
there is no inconvenience in affirming , that the Will
moves the Appetite, becauſe motion is common as
well to things ſpiritual as corporeal ; but in main
taining, that the thoughts of the Underſtanding are
Lommunicated to the Imagination, there is, in regard
ſpiritual things cannot ever become corporeal.
To clear up this Propoſition a little further, we are
to obferve, that the Will hath an immediate command
& fuperintendency,over all the parts ofthe Soul and
Body, which are moved voluntarily. For it is in its
power tomove the members, without any interpofi
tion ofthe Senſitive Appetite ; it being uplikely ,for
example, that, in a reſolution which the Underſtand
ing hath made to ſtretch forth the hand, it ſhould be
requifite, that that motion be made by the directions
of the ſenſitive Soul, which hath not any apprehenfi.
on of the object, or the motive of that action. Now,
ifit hath this power over the members, with much
more reaſon ſhall it have the ſame over the Appetice,
which being nearer, and more apt to move, then they
are, ought accordingly to be the moreſubject there's
10 ; and conſequently, the Will may ſtirr it, and im.
print in it the ſame motions which it hath given
it felf.
Hence it alſo follows thatall thoſe things which are
in motion , as well the corporeal as the ſpiritual, pro
duce, in thoſe others whereto chcy are apply'd, a
fertain motive quality, which may be called Impetuo -
fity, and that is, as iɛ were, an impreſſion and com
munication of their motion . For, it is by this com
munication , that the bodies , which are forced or
darted , continue the motion they have receiv'd from
che hand, though they be at a diſtance from it. By the
fame
 TO KNOW MEN . 103
ſame communication is it alſo that Angels do en
force bodies, & chaſc away evil Spirits, in regard they
havenot any vertue or means to act really and phy,
ſically on things, other then the motion they imprint
in them .
This being certain , it follows, that the Will,which
moves, ſhould imprint its motion in the ſenſiçive Ap
petite, and that itſhould ſtirr, yet ſo as that the latter
Itand not in need of any precedent knowledge ofthe
imagination. For, though it be true, that the ſenſi
tiveAppetite cannot move, but it muſt receive a pre
vious illumination from that Faculty, yet is this to
be underſtood onely when it moves of it ſelf, and
. ſuffers no violence, by any other ſtrange cauſe, as it
is here.
Now, as the Will imprints in this Appețice the
1 emotion it gives it ſelf ; in likemanner,when thislat.
!
ter is ſtirr'd , it communicates its motion to the Will,
in regard that, whatſoever moves may imprint its
motion on the things which are near it,if they do not
oppoſe it either by the weight, or ſome contrary
motion. For the Will and Appetite do many times
oppoſe one the other, by their contrary agitations ;
Nor do the members, and other bodies,alwaysobey
them , by reaſon of their weight, which is ſtronger
then the motion imprinted in them by the Will and
Appetite.
All that may be ſaid hereupon , amounts onely to
this; that; in this caſe, the motions of the Will and
Appetite would not be vital actions, which canriot bę
forced,nor proceed from without, but ought to iſſue
from the ground of that power, by which shey are
performed .But it may be anſwer'd,thatthe Will and
Appetite,baving receiv'd that external motion, move
14 thern
 104 THE ART HOW
themſelves, and produce their own proper , imma
nent'and vital actions, after the fame manner , that a
1
man , who is thruſt forward , moves afterwards and
goes of himſelf; or as he who is forc'd to do ſome
thing againſt his will ; for his Willis immediately
ſhaken by the violence that had been done hìm ; but
atlaſt it conſents thereto , and moves it ſelf in order
to the performance of the action. So that thoſe ex
ternal motions which the Appetite and will reci.
procally give and receive , one from the other , are
not real Paffions, while thoſe powers move nor of
themſelves. But as there are ſome fprings, or re
forts, which immediately move upon the teaft touch
in like manner , theſe faculties have ſuch an aptitude
to motion , that as ſoon as ever they have received
the impreſſion one from another,they are Qirr'd,&
produce real Paffions. Not but that it happensvery
often , they are ſhaken , yet do not move themſelves ,
and no doubt, when theWill , which would not be
tranſported with any Palfionof the ſenſitive Appe
tite, does neverthelefs feel a ſweet violence , which
gives her a certain bent towards ir, it may be ſaid,
that the Will then ſuffers the impreſſion ofthe mo:
tion ', which it receives from the Appetite ; but not
that it does ſtirr , or that any einotion can be attri
buted thereto .
Now the difference there is between the paflions,
which are thas excited, conſiſtsin this , that the Uns
derſtanding hath an immediate light of the obje&,
whereby the ſenſitive Appetite hath been moved
But the Imagination , which cannot know the object
of the Will , obſerving the motion excited by this
latter in the Appetite frames to it ſelf an object and
motive conformable to that motion , and lo renders
the
 TO KNOW ME N. 105
the Paffion compleat',juſt as it does in dreams, in
that kind of Love which proceeds purely from In
clination, and in thofe Paffions,which Muſick inſpires,
as we have ſaid elſwhere. For we have ſhewn,that,
when the Soul obſeryes, in the Appetite or Spirits,
fome motion , which is proper to Páſsion, though ſhe
be ignorant of the objed ,which raiſes chat motion,
frames to her ſelf another of it, which is proportio
nable to that Paſsion . Hence in comes to paſs, that
a man who falls aſleep apon hinger, repreſents to
himſelf, in his dreams, enemies and fighting, in regard
the diſturbance rais®d in the Spirits is obſervd by
the Imagination , which afterwards frames to its ſelf
objects conformable to that motion.
The ſame thing may be ſaid of Muſickand the fore
mentioned Love of Inclination ; for both of theſe
imprint in the Spirits fuch motions, as being like thoſe
ofthe Paſsions, cauſe the Soul, which takes notice of
them , to repreſent to her ſelf ſuch objects, as are
proper to thoſe Paſsions, and ſo to frame the Paſsions
themſelves.
However it be, this is deducible hence , that when
theImagination hath felt the emotion excited by the
Will in the Appetite , it frames to its felf fuch an ob
ject, as is requiſite, for the producing of that Paſsion.
Batitis an uncertain , and confuſed object , which
does not preciſely determine it and therefore it many
times happens,that inſuch a caſe, a man cannot give
any reaſon why he is fad or merry, and though he be
ſenlible of the Good or Evil , yet can he not fpecific
which it is.

SECT,
 S
106 THE ART HOW

SECT. 6.

What is the Seat andfirſt Subject of the

Appetite.
Y all we have hjerto ſaid , it is fufficiently ap
Bpar en that the Appecite is the first Subject of
parent
the Paſſions ,becauſe they are motions, and that the
Appetite is the only part of the Soul , which moves.
But as the Soul is the form ofthe Body, and the fa
culties have certain proper Organs, wherein they
relide, and where they act, we are now to examine,
what part of the Body it is, which ferves for a Seat
to the Appetite , and where it frames its firſt moti
ons ; for this examination is neceſſary to our de.
fign , Gince we ſhall be ever and anon oblig'd, to ſpeak
of the place whence the Paſfions have their firftriſe.
Weare then inthe firſt place to ſuppoſe , that the
Faculties of the Soul are inſeparable from its ſub
ftance, and that whereever ſhe is, they alſo are. But
in regard that, of theſe, there are ſome, which ſtand
in need of Organs , in order to action , though they
are in all placeswhere the Soul is , yet they act only
in their own Organs.
Thofe Faculties which are Spiritual , being not con.
find to matter, do not fand in need ofOrgans, and
conſequently, they are,and act ,in all places, where
the Soul is, as the underſtanding and Will. For
though the adions of the Urderliarding are more
apparent in the Head, and thoſe of the Will , in che
Heart,
 TO KNOW MEN . 107
Heart, then they are any where elſe, yet is it not to
be conceiv'd, that theſe two parts are the Organs
thereof; but , becauſe the faculties, ſubſerviene to
them , arein thoſe places , and that we commonly
attribute, to thoſe high powers, the actions of thoſe
faculties which are fubfervient thereto , as we attri.
bute to the Prince , what is done by his Miniſters.
But the caſe is otherwiſe in the Corporeal Facul
ties, for it is requiſite, that they ſhould be reſtrain'd
to ſome part of theBody , which ſerves them for a
fubje &, and inſtrument, in order to the performance
of their functions. And it is out of all doubt , that
the Senſitive and Natural Appetites are of that or
der ; but there is a great diſpute among Philoſo
phers, to know , which is the proper ſeat of cither of
them .

Art . 1 .

what is the seat of the Senſitive Appetite..

S to the Senſitive Appecite, we find by expe
A >

Heart is troubled and mov'd,and that there are very

the

few , how ſecret foever they may be, which may not
be diſcover'd , by the beating of the Arteries. The
ordinary manner of ſpeaking, nay indeed Religion
it ſelf,will have it , that this partſhould not only be
a ſource of all the Paſſions, which ca ſe any alcera
tion in the Body,but alſo ofall che affections and mo
tions of the Soul; ſo that we may affirm it to be the
Seat, Subject , and principalOrgan of the ſenſitive
Appetitç. But
108 THE ART HOW
But we ſee fürcher , that in Infectsand Serpents,
the parts, after ſeparation from the Heart , diſcover
ſenſe and motion , when they are touch'd. Náy
fome have obſery'd ,thatin the more perfect Animals,
the Members move for a certain time, after this part
hath been taken away from them. And we are af
furºd, by our late obſervations, that, before the foc
mation of the Heart and Brain, there is motion and
ſentiment in the Embryo. To be ſhort ,Hungerand
Tbirft are two ſenſitive Appetices, and it is generally
acknowledg'd , that the mouth of the Stomach , and
not the Heart, is the real ſubject thereof. Nay ,there
is no ſenſible pare can be ſo ſlightly wounded , asnot
to move at the ſameinſtant , and yet it cannot be
faid , that the Heart is the cauſe of that motion. And
therefore, it ſeems probable,that the Appetite.oughie
to be whereever there is ſentiment , fince the Senſe
enlightens the Appetite , and that the latter cannot
move without it." And thence ſome have imagin'd,
that the Brain , which is the principle of ſentiment,
and the Organ ofthe Imagination,ſhould alſo have
the ſame relation to the fonſitive Appetite.
From all theſe obſervations it may be concluded,
that there are two kinds of ſenſitive Appetite , one,
which is general and common, "regarding the confer
vation of the whole Animal , ſuch as is that which
frames the ordinary Paſsions of Love, Hate, &c, the
other , particular and proper to every part. The
firft, no doubt,is plac'd in the Heart , which is the
ſpring of Life, and the Centre, from which do pro
ceed all the powers,whereby the Animal is govern'd .
Theſecond hath its ſeat in every part, as Hunger and
Thirft, in the Stomach ,
But conſidering further , that theſe two Appetites
are
 TO KNOW MEN.
Ic9
are of one and the ſame nature , having the ſame mo
tions, the ſame objects, and the fame end, and that
they differ one from the other , but as bomogenial
parts of the fame whole , it is accordingly requiſite,
that they ſhould have one ſubject , which oughtalſo
to be ofthe fame nature ; And confequently , it is ne
ceſſary , that there ſhould be in the Heart , and
in every part, fomcOrgan,which may becommonin
order to its being the chief Subject of that Faculcy,
which is common to them .
To diſcover this, we are to remember ,and refled
on what we ſaid before, to wit, that all the powers
of the Soul are inſeparable from her ſubſtance , and
that, nevertheleſs, they do not act wherecver the is,
but only in certain parts. Now,this cannot proceed
from any thing, butthe particular difpofition, which
thoſe parts have, to be aſsiſtant to their actions,
whether they be more proper to receive the Impreſ
fion of the objects , as for inſtance the Eye , which
ought to be tranſparent, that it might give paſſage
to Light, and the viſible Species , and ſo ofthe other
Senſes, or that they are more proper to execute the
motion,which the Soul ought to make;asthe Muſcles
are the inſtrumentsof voluntary motions, in regard
they conſiſtoftendonsand fleſh, which are capable of
contraction, withoutwhich theſe motions cannot be
made,
This preſupposºd, as a truth not to be brought into
diſpute, itis requiſite, that the part, wherein the Ap
petite hath its immediate reſidence , ſhould be pro
per to the ađion it ought to do , and whereas there
is no other action then motion , it is alſo neceffary ,
that the ſaid part ſhould have the diſpoſicions proper
to motion. Now there is not any diſpoſition more
proper
 IIO THE ART HOW
proper to motion then Levity and Rarity, and con
ſequently , it is requiſite, that the Organ , and firſt
Subject of the Appetite , ſhould be of a rare and
light matter , and that it ſhould be preſent in all
thoſe places , where all the motions of the Appetite
are made. So that there not being any part,whereto
this may be attributed , but only the Spirits , it föl-,
lows, that the Appetite hath its reſidence in them , as
its firſt and chiefeſt ſubject.
But in regard there are two kinds of Spirits in
general , thoſe that are fixt and reſtraind to fome
part , which are the firſt Bonds , whereby the Soul
and Body are joyned together and thoſe which are
errant and unconfin'd , which diſtribute to all the
members , the heat particularly aſſign'd them by the
heart : it is requiſite , that they ſhould be the fixt.
Spirits, that have the prerogative, of being the firſt
ſubject of the Appetite, for itis the part the moſt apo
to motion, ofany that enter into the compoſition of
the Members ; one that hath a durable and permanent
conſiſtence, as the Appetite , and is without diſpute
animate; it being certain , that the faculties of the
Soul cannot be in a ſubject, which is not animate .
For it is not to be imagin’d, that the errant Spirits,
which are not only depriv'd ofSoul, and Life, as it
is commonly held , but alſo have not any durable
ſubſiſtence , no more then che Flame , which afſoon .
as lighted is thence-forward continually decaying ,can
ſupport a Faculty of the Soul, which is fixtand
permanent, as the Appetite is.
Whence it may be concluded, that the Heart is
indeed the Ceat of the generallAppetite, but itis, by
reaſon of the fixe Spirits, which enter into its com
poſition ; and the caſe is the fame ofevery Mem be r,
 TO KNOW MEN . III

ber, in reference to the particular Appetite.

Art. 2.

The seat of the naturallAppetite.

Ll that we have ſaid of the Senſitite Appetite
A may be apply'd to the Naturall Appetite. For
ofthis allo there are two kinds ; one, Generall,which
hach a care of the whole Body, and is accordingly
plac'd in the heart , and this is the fame with that
which diſperſes the Spirits and humours into all the
parts, which ſhakes them in Fevers, and makes the
Criſes, and ſuch like motions, which regard the whole
Body. The other is Particular, and hath its Seat in
every part ; it attra & swhat is good for it, it drives
away what is hurtfull , it cauſes the contraction of the
Fibres, the convulſion of the Nerves, &c.
Butwhereas the Senſitive Appetite is not plac'd in
the Heart and other parts, but upon the accompt of
the fixt Spirits, which enter into their compoſition ,
the caſe is the ſame with the Naturall Appetite ; ' they
are alſo the fame Spirits, which ſerve it for a firſt
fubject, and firſt Organ , upon the ſame grounds as
they are ſo of the other. For lace thatpart is the
moſt apt to motion , of any of the Vegetative Sout,
it ſhould accordingly have a Subject ,furniſhed with
the diſpoſitions proper to make its motionsand there
are not any other then theſe Spirits, as we ſaid be
fore.
I queſtion not but fome will make this Objection
againſt what hath been deliver'd, That diverſe Facul.
ties reqairediverſe Organs, and that theſe cwo Ap
petites
 112 THE ART HOW
petites, being different, not only in the Species, but
alſo in the Genus, as belonging to ſeveral orders of
the Soul, cannot have for their ſubject the ſame Spi.
rits. But it is eaſily anſwer'd , ſince wehave experi
ence on our fide, and oppoſite to theſe maximes: for
the ſame animalSpiritsdiſpoſe ofſentiment andmo
tion ; the fame Subſtance of the Brain becomes the
ſubject of all the ſuperioar powers of the Senſitive
Soul ; and the fleſh , as ſimple as it is, hath both the
ſenſitive and vegetative vertue .
But after all, the motion ofthe ſenſitive Appetite
is not differentfrom that ofthe naturall Appetite, as
to the nature and ſpecies ofmotion , it is made after
the ſame manner in both , and all the diverſity found s

therein is accidental , and not relating to the motion.

For it proceeds only from the cauſe and condition of
the object that moves it , which are things not rela
ting to the motion. For it proceeds only from the
cauſe and condition of the object that moves it,which
are things not relating to the motion. In the one, it
is the Senſitive faculty , that moves for the ſenſible
good or evil ; in the other,the natural faculty moves,
for the natural good or evil : but both move after
the ſame manner , and frame the fame Paſſions s as
3
we have ſhewn , and conſequently , there is not
any inconvenience , that theſe two powers fhould
have the fameSubje& ,in order to the ſame action.
Wehavenot any thing to add hereto , ſave that,
according as the parts have a greater or leſſer por
tion of theſe fixt Spirits , they have proportionably
one or the other Appetite more ſtrong and vigorous.
As alſo, that the generalAppetite and parcicular Ap
petite, do many times affiftone the other, and many
times alſo they act diſtinctly. But we fhall ever and
1
anon
 TO KNOW MEN . 113
anon have occaſion to hint at theſe matters, when we
come to treat of the Paſsions in particular.

Art. 3 :

Hom the Paſſions are compleated.

Ow to put a period to that which appertains to
che general diſcourſe of the Paſsions.weare to
conſider all the paſſes in the body , after the emotion
of the Soul,and the fixt Spirits. For though the nature
of every paſsion conſiſts in this emotion , yet may it
be faid , that it is not compleat, if there be noc joyn'd
thereto the agitation , which the Heart endures
and the alteration which is occaſion'd in the whole
body.
We are therefore to obſerve , that, after the Soul
hath been mov'd , the Heart and vital Spirits follow
her motion , and if ſhe would execute without what
ſhe hath propos'd in her felf, ſhe at laſt cauſes the
Muſcles to move, in the Paſsions ofthe Will and ſen
Sitive Appetite, and the Fibres, in thoſe of the natu
ral.Appetite; in regard the Muſcles are the inſtru .
ments of voluntary motion, as the Fibres are of that
which is made by the natural Appetite. But homo
theſe motions are made, we ſhall creat more at large
in the enſuing Chapter.

CHARA
114 THE ART HOW

CHAP . IV.

Of the Motion ofthe Heart, and

Spiritsin the Paſsions.
He motion of theHeartis made for the Spi
T rits, and that of the Spirits , for the whole
Body. For the Heart is mov'd in order to
the production and conſervation of the Spirits, and
theſe are alſo moved, for the communication of the
vital beat to all the parts , to bring into them the
aliment , whereby they are to be nouriſh'd , and
to tranſport the humours from one place to ano
ther , as theSoul thinks it neceſſary ; as it happens
in the Paſsions, as alſo in Criſcs, and upon other oc
caſions.
That this may be the better comprehended , it is
requiſite , that we'aſcend to a higher diſquiſition of
things, and ſince there is ſo much ſpoken of the Spi
rits, our next examination muſt be,to find out, what
they are, ofwhat matter they are compos'd, and how
they are framed . And indeed, it may be affirm'd,
that neither Philoſophy 'nor Medicine have ſuf
ficiently explain'd themſelves,upon this Subject, and
the difficulties they have left therein give every man
the liberty, to propoſe his conje&tures, in order to
the clearing up ofa thing ſo obſcure and ſo intricate.
Art.
 TO KNOW MEN , 115

Art . 1 .

of the Nature of the Spirits.

WiIthout engaging our ſelves upon an exact dif

quiſition of the Elements, whereof bodies are
compos'd , it is a thing both certain, and fenſibly ac
knowledg’d, that there are three forts ofparts,which
enter into the compoſition of all mixt bodies. Of
thoſe parts fome are ſubtile, active and volatile O
thers groſs , paſsive, and heavy , and the third are
moiſt, as being deſign'd to joyn together thoſe owo
ſo oppoſite extreams. For they have ſomewhat of
the ſubtilty of the firſt , and of the groſſneſs of the
others , and when theſe are reſolved, the whole
mixt body is deſtroy'd , in regard they are the ce
ment,whereby all the parts are united together.
I Thoſe ſubtile partsare called Spirits; inaſmuch as
they have ſo little matter, and ſo much activity, that
they ſeem not fit to be ranked among bodies , and
while they are united with the others, they ſerve for
principal Organs to the forras, as being the moſt
active parts ; and they are as it were the bond, which
keeps them within the body. The reafon whereof
is, that Nature, which ever joyns the extreams by a
certain mean , that hach ſome rapport thereto , cm
ploys the ſubcile parts, which have little of matter, 1

to joyn and unite the forms, which have not any , to

the groſſer parts,that have much .
True it is that they may be feparated , and yet be
afterwards conſery'd , as we find by experience, in
diſtillations , for ſo it is, that the Spirit of Wine, sals
K2 phet's
116 THE ART HOW
phur, & c.is extracted. And being ſo extracted ,though
they loſe the uſe they had when they were unitedto
their natural forms, yetdo they not loſe any thing of
their fubftance, or fubtilty .

Art. 2.

Of thematter of the Spirits.

Ow as plants are nouriſh'd by the juices which
their ſubtile and ſpirituous parts,as well as all the o
ther Mixt bodies : which parts , not being loft , as
we ſaid before, pafs into the Animals, which feed
on thoſe plants as thoſe of the Animals paſs into
ſuch , as they become nouriſhment to. So that it
is not to be doubted but that the blood is full of
theſe ſubtile eſſences , which the natural heat after
wards digeſts and refines in the veins,to be made the
inſtruments of the Soul : and that they are the mat
ter us’d by Nature to frame, and entertain the vital
Spirits ; ſince ſubtile things are to be made of thoſe
which are of the ſame nature with them .

Art. 3 .

How the spirits are framed.

out the ſecret of all this Oeconomy,
B Utwe toarefindto repr eſent to our felves, that the blood,
which
 TO KNOW ME N. 117
which is in the Hollow Vein , enters into the right
ventricle of the Heart , where it is warmd , by the
heat andmotion of that part , which is thehotteſt of
any aboutthe body. After its being warm'd there,
it iſſues out boyling and reeking, and enters into the
Lungs, where it meets with the air , attracted in by
reſpiration, which by its coolneſs thíckens thefumes,
which it exhales from all parts, which fumes are no
other then the ſpirituousparts , wherewich itisfillid,
and which, upon the acceſſion of the leaſtheat, are
ſeparated and evaporated. So that Nature does , in
this, what commonly happens in the diſtilling of
Agua -Vita, in which work, there is cold water caft
about the Recipient, as it were , to gather together,
and reduce into a body the fpirits of the wine then
chang’d into yapour, and to promote theirpaſſage
along with the others. Thence it comes , that the
yein , which carries this reeking blood into theLungs,
is as big as an Artery , as it were to prevent thediſ
ſipation ,which might be made thereof, before it be
ſo cooled. Onthe contrary , the Artery which re
ceives it, afterit hath beencoolid , is as ſmall as any
vein ; there being not then any fearof diſſipation.
And it is not unlikely , thac this is the reaſon , why
that Artery hath but two vaivala , whereas the other
Vefſels which enter into the Heart have three. For
as theſe valuule,whatever fome others may be plea
ſed to ſay, were made only to preventthe impetuo.
firy of the blood , which is to enterinto the heart,
and afterwards to come out of ir ; to wasthere not any
neceſſity that the veiny Artery Thould have ſo many
obftacles, to retain the impetuoſicy of the blood ic
carries in regard it muſt needs have left much thereof, 1

K3 after
118 THE ART HOW
after it hạth been coold, and temperated, by the air,
which is in the Lungs .
Bur however it be,hence proceeds the indiſpenſa
ble neceſſity of reſpiration for if thoſe parts ofthe
blood which are ſo reduc'd into fumes . Thould not
,
be condens'd , and reaſſume a kind of body , they
would be immediately diffipated : And whereas this
muſt be the matter of the Spirits, as being the moſt
ſubtile, and moſt pure portion thereof, there would
not be madeany new generation , if nature had not
found out a means to condenſe theſe vapours, by the
coolneſs oftheair , which is continually attracted by
the Lungs. Thence it comes , that there is no pol
Gbility of continuing long without reſpiration, in re
gard that , all parts ofthe body ſtanding in need of
the continuall influence of the Spirits, it is requiſite,
the Heart Mould continually repair them , and thai
cannot be done without reſpiration ,for the reaſon we
gave before,

Art 4

An objection againſt the precedent Doctrine

anſwered.
Know well enough that the common Doctrine
Iwould have the Air to enter into the compofition
of the Spiries, and that natural heat , nay indeed fire
it felf, ſtands in need of air to moderate them, as not
being able to conſerve themſelves without it; And
that thisis the reaſon why reſpiration is neceſſary , in
regard it conducts air to the Heart , and moderates
the
 TO KNOW MEN . 119
the exceflive heat thereof. But we are taught by
1
Anatomical obſervations , that there is not any vef
1
ſel, which conducts the air into that part , and that
the veiny Artery, which was heretofore conceiv'd to
ſerve for that uſe, is alwaies full ofblood , and does
undoubtedly convey , to the Heart, all that which is
entered into the Lungs. Beſides, it may beurged,
that Fiſhes have their vital spirits , though there be
nor any air , which may contribute to their produ
&tion. True it is,theyhave the motion of the Gills,
as alſo of the holes , at which they ſprout out the
water , and that is anſwerable to that of the Lungs,
and cauſes the ſame effect , with the water, which they
ever and anon attract, as the Lungs do, with the air
they reſpire.
Yet is there not any thing to be deduc'd hence,
which may imply my not being ofopinion , that the
Ć
air reſpird, which is all full of theſe fpirituous parts
exhal'd by all bodies, do not furniſh the vitall Spirits,
with ſome portion of themſelves which being mixe
therewith paſſes and inſinuates it ſelf into the Heart
and Arteries , through the Pores of the Veſſels.
Hence it comes, that Animals are ſenſible of the qua
lities of the air,which they reſpire ; and Hippocrates
affirms, that the moſt ſudden nouriſhment is wrought
by odors. But this is athing happens by chance,and
isnot to be admitted into the deſign ofNature. And
as to thecoolingor refreſhment, which is cauſed by
ៗ the air , it is not intended to moderate the exceſs of
the lieat; but for the reaſon given by us before which
is common to fire and the ſpirits : For the coldneſs of
the air condenſes the exhalations which ſhould be
1
en flam'd, it gathers them together , and hinders their
rarefaction and diſperſion. And therefore , when it
is
K4
 I 20 THE ART HOW
is very cold,thefire is the more violentand ſcorching,
in regard the matter of the fame ſuffers a greater
contra& ion ; And the light of the Sun diminiſhes
the heat of the fire, in regard it rarifies and diſperſes
the exhalation, which feeds it. Not but that the air
does moderate the heat of the Heart, when it is vio
lent ; but that is not the main end , at which Nature
aims, it is only a ſlender ſervice, and convenience,
which fhe derives, by the by, fromher principal de
ſign.
But howere it be, this is certain, that after the
blood, which came out of the right ventricle, hath
traversºd the Lungs , it is diſcharged into the left,
where, it may be faid , it is return'd into the furnace,
and is ftirr'd and agitated afreſh, and where its more
ſubtile parts are ſo refin'd , that they acquire all the
difpofitions, neceſſary to Spirits, to makethem vital ;
and then they are endu'd with the form and vertue
thereof, and affome the place and function of thoſe,
which have been diſtributed to the parts.

1
Art . 5 ;

why the heart moves.

Rom what hath been deliver'd ,it may be inferrid,
Fle
that the motion of the Heart ferves for the ge
neration of Spirits ; But that that ſhould be the
principal motive, which oblig'd Nature to give it that
motion, is whatcannotbe eaſily affirm'd. For, in a
word , all Animals have thoſe ſorts of ſpirirs, but all
have not that motion ; ſo that this may be flood up
on ,
 TO KNOW MEN . 121

on,that it is not abſolutely neceſſary to their genera .

tion .
For my part, I am of opinion, that in this, Nature
had a greater regard co the conſervation of the Spi
rits, then to their production For whereas chings
are conferv'd ,by chat which is conformable and natu
ral thereto , and thatmotion is natural to the Spirits,
which are of a fiery nature, and proportion'd to the
Element of the Stars as Ariſtotle ſpeaks ; it is accor
dingly requiſite,that they ſhould be in perpetual mo
tion , as thoſe bodies are. And in effect, we cannot
ſtop the motion of fire without quenching it , and all
thoſe things,which hinder the Spirits from moving,as
Narcoticks and fulneſs,deprave themand deſtroy the
Animal . It therefore concern'd the providence of
Nature to find out ſome artifice, whereby the vital
Spirits ſhould be continually ſirrd , to the end they
might be conferv'd by thatwhich is moit proper and
natural to them . And there could not be a more
commodious way found, then the motion of the Heart
and Arteries , which ever and anon excitesand awa
kens the Spirits,which are intermix'd with the blood.
For that humourbeing groſs and heavy, there would
have been ſome danger of its ſmothering them by its
weight, if that miraculous reſſort,which gives a con
tinual motion to the arterial blood , ſhould not hin
der that diſorder, Heuce it comes , that the arteries
alwayes accompany the greater veins , that their agi
tation might excite the Spirits , which are mixt with
the blood ; the teller veins ſtanding nor in need of
that attendance , by reaſon of the ſmall quantity of
humour which they contain , as ſuch as is notcapable
of hindring their motion . And in thoſe Animals,
wbich bave no blood , that motion is neither fo fen
fible
 122 1 THE ART HOW
fible nor fo neceſſary , in regard the humours there
are more fubtile , and for the moſt part are only ſe
rofities, which are in a more eaſie ſubjection to the
Spirits.
It was therefore the principal intention of Nature,
to beſtow motion on the Heart , in order to the con
fervation of the Spirits ; yet with this precaution ,
that it hinder not , but that ſhe may employ it too
ther uſes. For , as a frugal and provident Houſe
wife , ſhe makes that which is neceſſary to her main
deſign , to be ſubſervient alſo to other conveniences,
which wereit not for that, ſhe might have been with
out : Upon this account is it ,that ſhe employes the
motion of the Heart , to ſubtilize the matter of the
Spirits, to force away the impurities that are therein,
to moderate the heat thereof , which might become
exceſſive , and to force the Spirits to the extremities
of the Arreries, fo to diſperſe the heat and vital ver
tue into all parts. Now of all theſe employments
there are certain advantages , yet are they not ablo .
1 lutely neceſſary , ſince all this is done inmanyAnis
mals, without any motion of the Heart.

Art . 6.

That the spirits are moved for three ends.

relame our diſcourſe of the motion of the
Spi ri
Spirits, we faid before, that it was deſign'd for
the communication of the vital heat to all the parts ,
to convey into them the blood , whereby they are to
be nouriih'd , and to tranſlate the humours from one
place
 KNOW
TO KNOW ME N. 123
place to another, as it happens in the Paſſions, in Cri .
Tes, and upon ſuch other occaſions.
As to the firſt it will be no hard matter to prove it;
for it is generally acknowledg’d , and ſenſe and reaſon
teach us, that all the heatand vigour of the parts
proceeds from the vital Spirits , which are produced
by the Heart and as ſoon as this influence ceaſes, they
become cold and languiſhing.

Art 7
That the Spirits convey the blood inte the
parts.
Ut
ral parts , there arenot any. Philoſophers that :
have made it the employment of theSpirits, but it is
generally attributed by them, either to the impulſion
which it receives from the beating of the Heart or to
ſome attractive vertue, wbich draws it forth into eve
ry part. It is therefore requiſite we make it appear,
that theſe opinions cannot be maintain'd , and that it
is the proper work of the Spirits , to diſpoſe it into
the veins. For there is a neceffity, that it ſhould be
either forc'd out , or attracted , or convey'd ; ſo that
when it ſhall have been ſhewn, that there is not any
thing whereby it is either forc'd out,or attracted , it
will follow , that there muſt be ſomething to convey
it and chat only the Spirits can be capable of the em
ployment.
Moſt of thoſe who maintain the circalation of the
blood , do not admit of the Spirits, at leaft as bodies
diſtind from the blood , and affiim ,thatit is not mov'd
in
 124 THE ART HOW
in the veins, but only by the impulſion which it re
ceives from the beating of the Heart , and that it ad
mits not of any motion,but that which proceeds from
the effort of that part. We ſhall not make itour bu
fineſs to oppoſe this circulation, and, though it be ac
company'd wich great difficulties, yet may itnevera
theleſs be affirmed that itis true, and that it is effectu .
ally wroughe , though haply not after the ſameman
ner,as is held by the maintainers thereof. It is fuffi
cient, for the proſecution of our deſign, to ſhew ,that
the beating of the Height is not the cauſe of the
blood's motion , eſpecially that which comes into the
veins. Forthat done, it will be calie to make it ap
pear, that they are only the Spirits, which can tranſ,
port it to the places whither it goes,and conſequenley,
that they are bodies diſtinct from the humours,which
follow the motions of the Soul, and not that of the
Heart , and may be mov'd by an agitation different
from that of the latter.

Art. 8 . |
1
The beating of the Heart forces not the Blood
into all the Parts .

IT being ſuppos’d then, as the Patrons of-chiş opinia

on would have it ,that the Heart,by a certain com
preffion, or contration of it ſelf, drives out , into
the arteries, the blood , which it hash receivd inco its
ventricles, and that , by the violence of that motion,
it forces it even to their extremities , fo to make its
paſſage into the ſmall veins which are near them ,and
thence into the hollow vein, and at laſt to the Heart,
whence
 TO KNOW MEN . 125
whence itafterwards paſſes back again into the arte
rics, and then into the veins, perpetually running
out of one into another , by a continuall circula
cion :
This, I ſay, being ſuppos’d, it might be ſaid, that
there is ſomeprobability , that this impulſion, which
it receives from the Heart,may cauſe it to flow along
into the arteries , but it can never be conceiv'd ,how
this impulſion ſhould be continu'd even into the
veins, after that its force hath been check'd and bro
ken , by ſo many windings, and ſo many obſtructie
ons which the blood muit needs meet with in its
way.
What ! it ſhall open the months of the veſſels, it
ſhall force its paſſage through the fleſhy parts, as they
pretend ; it ſhall ſurmount the impreſſions which
the air and other external cauſes every moment make
in the parts ;and after all this, by verſue of that firſt
impulfion it ſhallreafcend to the Heart with the ſame
agility that it deſcended thence? But this is a thing
cannot enter into a man's imagination. I am con
tent, that, as it paſſes through theſmall veſſels, the
compreſſion it ſuffers therein may continue the impe
tuoficy of its motion , but that it ſhould be ſo when
it flows into the greater veins, and the ſpaciouſneſs of
their channels gives it more liberty , is a thing which
cannot be affirm'd, without a defiance of experience
and reaſon ; and there is a neceſſity , it ſhould have
the ſame fate, as rivers and torrents, which, flowing
out of a narrow into a broad channel , abate much of
the impetuofity of their courſe .
And certainly, if the beating of the Heart and ar
teries cauſes the blood to be thus moved , Nature
hath forgot her ſelf extreåmly, that the gave not the
ſa me
 126 THE ART HOW
fame agitation to the veins, eſpecially thoſe in the
lower parts wherethe blood is more groſs and heavy,
and hath ſo great a way to get up to the Heart. For
there it is , that the cauſe and inſtruments of this mi
raculous tranſportation ought to be the more pow
erful,having a greater and heavier weight to conduct,
nay indeed to force upward , then is the arterial
blood , which is more ſubtile , more ſuſceptible of
motion , and, at that time , only deſcends down
wards.
It may then be conceiv'd, that thoſe, who firſt ad
vanc'd this opinion, never conſider'd , that fluid bo
dies cannot long conſerve the vertue and impulſion,
if it be not extreamly ſtrong , and that that which is
made in the Heart is too weak, to maintain the mo.
tion of the blood in ſo long a courſe, and through ſo
many obſtacles; That if it wereforc'd out , as they
pretend, it would ſomuch ſwell the veins, that they
would alwayes ſeem full and ſtretch'd out, eſpecially
when it ſhould be forc'd to aſcend : And , in fine,
that, opening the veins, it ſhould iſſue out by certain
fallies and reiterations, as that which comes out of
the arteries , ſince it is the ſame impulſion that makes
both move, and that we find in Water-Engines, that
the water alwayes flows proportionably to the vio.
lent ſhocks it received at the entrance of its chan
nell.
But why ſhould there be imagind in the veins a
Botion of the blood , different, not only from that
which is made in the bones, into the depth whereof it
penetrates , in order to their nouriſhment, but alſo
from that which conveys the fap of plants to all their
parts ? For this ſap, and the blood , we ſpeak of, is the
laſt Aliment, whereby chey are ſuſtein'd, and there
fore
 TO KNOW MEN ,
127
fore it is but one and the ſame Faculty, that hath che
direction and conveyance thereof ; and Nature, who
loves uniformity in all her operations, will not caſily
change this,fince it may, and ought to be performed,
4
after theſame manner .
-
Moreover , if the impulſion be the only cauſe of
the motion of the blood, it muſt be alſo the fame of
all che natural motions , whereby it is agitated . And
yet thattranſportation of the humours, which Na
J
ture makes in Criſes, and the regularity pun & ually
obſerv'd by her , when the conveys them from one 1

place to another,depends on another principle. For

the violencedone in the Heart , ought to be equally
communicated to all the veſſels , and cannot deter
mine the blood to flow towards one part rather then
another . How ſhall it then cauſe it to aſcend to the
left noſtril, in Inflammations of the Spleen , rather ,
then to the right ? Shall it be alſo the impulſion that
Thall force choler to the Inteſtines , in Fluxes without
inflammation ? And convey the ſeroſities to the skin ,
in critical ſweats ? For all theſe ſorts of motions
proceed from nature , and are made , or at leaſt be
gun in the veins , though the beating and impul
lion of the Heart and Arteries contribute nothing
thereto .
To conclude, fince Nature multiplies not the ways
of acting, in thoſe operations, which are of the fame
i
kind it is neceſſary,that ſhe cauſe the blood to aſcend
by the ſame vertue, whereby ſhe cauſes the chylus to
do fo, making it to paſs out of the Inteſtines into the
I
Veſſels, and afterwards conducting it, to thole places,
where it is neceſſary. Now , I do not think there is
any body will affirm , that the beating of the Heart
f
contributes ought co cbis motion, as baving no com .
murication
128 THE ART HOW
munication with theInteſtines , at leaſt ſo great as to
force the chylus upwards ; and conſequently, it may
be ſaid , that the blood is no more mov'd then it, by
that impulfion.
We muſt therefore find out ſome other cauſe then
that , whereto we may referr not only the ordinary
tranſportation of the blood , and all its other moti
ons, which ,though they ſeem extraordinary , are ne
vertheleſs natural thereto , as thoſe which happen in
the Paffions , but alſo thoſe of the chyløs, and the
other humours which are mor'd in the body. Now
after we have throughly examin'd all thereſſorts and
inſtruments which Naturemay make ufe of, to chat
purpoſe it will be found, that ſhe cannot employ any
other then the Spirits .

Art. 9 .

That the blood is not attracted by the Fibres.

E ſhall not here bring any thing upon the
W ſtage, concerning Attraction, thoughit were
the only means, whereby the Antients were of opi
nion , that the motion of the blood was to be
wrought inaſmuch as it is an imaginary motion ,which
oppoſes reaſon and experience.
Nor indeed can it be conceiv'd to be done but two
wayes, to wit, either by ſome Boay, which, touching
the blood,bringsand draws it to it, or by fomeMag
netick vertue, which may be in the parts, and ſpread
ing it ſelf into the veſſels, feizes on, and drags it to ,
wards them, much after the fame manner, as the qua
lity of the Loadſtone draws iron , and cauſes it to
approach
 TO KNOW MEN , 129
approachit. And theſe cwo wayes of attraction'have
bred two opinions, which ever fince the birth of Mei
dicine, even to the preſentage, have been follow'd by
ſome or other
For ſomehave imagined that the ſtreight Fibres,
which enter into the fructure of the veins ,' had the
power of attraction , and that it was by their means
the blood was convey'd to the ſeveral parts. But
they never conſider'd, that whenfome body is to at :
tract a fluid and ſtippery thing, there is a neceſſity is
ſhould touch ir, that it ſhould ſeize on it, and retain
it in all its parts ; otherwiſe thoſe which ſhall be at
liberty will eſcape,and will not be attracted. Of this
we have an experiment, when we would take any li
quor with our hand ; for thoſe parts which ſhall not
be comprehended within the hand will get away and
not be gathered in with the reſt. Now it is certain
that the Fibres touch only the ſuperficies of the hu
mour which is in the vein , and fo whatſoever is in the
bottome of the veſſel will Nip away,notwithſtanding
all their endeavour to rerain it.
To this we may add, that the Fibres have no other
way of attraction, then by ſtraining and compreſsing
the veins , and if ſo, then would the ſenſes perceive
fomething of that motion , as they do of that of the
Inteſtines, which is made afrer that manner . Whence
it follows, that, ſince we do not ſee any ſign thereof,
how ſtrong foever that contraction and compreſsion
of the veins might be,for the making of that motion,
there is juſt ground to imagine , that it is not made
after that manner ,
But what abſolutely decides this queſtion, is, that
the aliment of Plants is convey'd by their channels
after the ſame manner , and by the ſame vertue as the
L Blood
 THE ART HOW
130
blood may be in Animals , and yet their Fibres fuffer
no ſuch contra &tion as is imagin'd in the veins. It is
requiſite therefore , that we find out ſome other
means, whereby themoiſture, which nouriſhes them ,
may aſcend into thebranches,and withall ſuchas may
be foundalſo inAnimals, co convey the blood into all
the parts.
I add furtber ,that the bones attract ( as the com .
mon expreſſion hath it ) their nouriſhment, without
any affilance of the Fibres, and chat fometimes the
blood isfo violently mov'd in the Paſsions , thar this
pretended motion of theFibres cannot be anyway
anſwerable to that ſwiftneſs, as being made but ſlow
ly ,and by fuccefsive contractions,which require much
time, in ſo long a tranſportation and conveyance, as
that of the blood is.

Art . To.
10 .
That the blood is not attracted by any Magne
tick vertue.
Sto the other opinion , which admits a Magne
tick vertue , though ic hath been more gene
rally receiv’d , yet is it notconfirmed by any other
reaſon then theweakneſs of the precedent, and the
impoſsibility it imagin’d to it ſelf, of finding any
other means then theſe two to make the blood flow
· Into the veins. So that it is maintain'd only upon
3

che accompt of certain examples and inſtances, as

that of the Loadſtone, which draws iron to it , and
thoſe of ſome purgative Medicines, which attrrad
the humours and ſome others of the like kind. Buc
this
 TO KNOW ME N. 131
this is a veryweak proof, and ſuch as the very ground
thereof is of little certainty ; ſince we pretend to
make it apparenc , that neither the Loaditonc , nor
purgatives, nor any other thing whatſoever have any
attractive vertue .
But whether it be maintainable or not, the Patrons
of this opinion ought to ſuppoſe ,as they have done ,
that this vertueis in everyparticular parc,ſince there
isnotany but does, as they affirm , attract blood for
its nouriſhment. The cafe
being thus laid downthey
may be asked , Whether all parts have this vertue é
qually or not ? Forif it be equal in all, there being
fuperiour and inferiour parts , it is impofsible the
blood ſhould march upinto theſuperiour parts , in
regard the inferiour have as powerful an attraction as
the other ; there being no reaſon, why they ſhould
follow theimpreſsion of theone ratherthen that of
the other. On the other ſide, if there be any parts
have this vertue in a higher degree then others, they
will attract all the blood to themſelves , and that juſt
diſtribution, which ought to be made thereof all over
the body , will never be perfe & ed and compleated,
ſince it muſt needs be obſtructed , where that Magne
tick večtue is moft vigorous. For, to explain it by
Me
theexample,it muſt be donein the ſame manner, as is
be
obſerv'd in the fron, which being plac'd nearſeveral
Loadſtones will alwayes make cowards that which is
moſt attractive. Beſides, if it be true, thattheinflu
ence of natural vertues is performed by dired lines,
How is it to be imagin'd , that the Attradive vercue
ſhall obſerve that regularity in the innumerable turn
ings and windings of the veins and arteries ? What
intermixture, or, to ſay better, what confuſion will
there notbe in the veſſels, wherein every part will
ſpread its Magnetick vertue? La To
 132 THE ART HOW
To conclude if the conformity of ſubſtance be the
ground-work of this Attraction, as is affirm'd by the
maintainers of the foreſaid opinion , how is it to be
conceiv'd ,that the blood ,which is altci'd and corrupt
ed, ſhall be able to flow into the veins ? By what
means ſhall the mineral waters , which admit not co
dion, and are incapable of receiving the form of
Elood' , be able to paſs wholly pure into theveſſels ?
What conformity or ſympathiy can we imagine be
i tween all theſe ſubſtances , which are to different
among themſelves and the Liver or the Heart,or any
other part,which attra & s them to it ſelf ? And laſtly,
why ſhould the blood ever go out of the body, firce
that quality attractsit inwards, and that it ſhould be
like thepowder of ſteel, which the Loadſtone holds
faſt and ſuffers notto fall ?

Art . II .

That there are not any Attractive vertues.

I ſhall proceed further, and affirm , that it is an
BВ Uterrour to imagine, there are, in Nature, any of
theſe Attractive vertues ; ſhe acknowledges not any
other then that wbich is wrought by the motion of
the body, and ſo all thoſe things which are ſaid to be
attracted by theſe qualities, are mov’d by another
kind of motion then that of Attraction. And indeed ,
who can eaſily conceive, that a Gimple quality ſhould
be able ſo of a ſudden ,and ſo powerfully to offer vio.
lence, to things ſolid and weighty ? What motion can
have an incorporeal vertue, to go , and find out , and
bung away maſſy bodies ? How is it to be appre
hended ,
 TO KNOW ME N. : 133
hended, that, contrary to all other qualities, which
advance forward , this only ſhould return back ?
Would there not be a neceſsity, that, while it brings
back the bodies, which it draws after it , it ſhould quit
the ſpace where it found them , which yet continues
ſtill fullof the ſame quality ?
True it is , and muſt be acknowledg'd , that the
1 Loadtone hatha magnetick vertue , which it diffuſes
out of it ſelf. But this vertue is noc attractive , it
only cauſes in the iron a certain feeling of its pre
fence, and thereupon, the iron makes towards it of it
felf, as it is in like manner inclin'd towards the iron.
For if they be boch ſer on the water , ſo as that they
may freely (wim on it , they will approach one ano
ther , if they be of equal force, and if the iron be
the more weighty ,or that it be ſtopp'd, the Loadſtonc
only will move towards it. So thatit is clear they
draw one another no otherwiſe, then as ic is ſaid the
Sun draws the vapours , which, by reaſon of their
lightneſs,afcend of themſelves,after they have felt the
heat.

Art . 12 .
wat

That there is not any attractive vertue in Pur.

gative Medicines.

N Or is it by Attra&ion thar purgative Medica;

which cauſe vomiting , being apply'd to the foals of
the feet, and other inferiour pares ; thentheir
which there
cannot be a more certain argument of noc at.
tracting the humours, ſince chit, inſtead of oblithem
ging
L 3
W
134 THE AKT HOW
them to come to themſelves, they cauſe them tomake
a contrary motion, Beſides, the purgative vertue,
being a natural Faculty , ſhould attract the tumours
which are conformable and conſonant te it ſelf , in
what ſubject foever they are found; whereas, far
from that, it attracts them not at all in bodies which
are weak or depriv'd of life. And indeed thoſe , who
have more exactly examin'd the manner how purga
tion is wrought, have ſhewn, that purgatives have no
other vertue then that of diſſolving and ſeparating
the humours , as the Rennet does the parts of the
Milk , And that the ſeparation being made, Nature,
being incens'd thereat, expels and drives them out ;
So that the evacuation thereof is wrought, not by
Attradion, but Impulſion,

Art. 13..
That Grief and Heat are not attractive.
*Here are yet others who affirm , that grief and
THheat are attrađive ; but they are only the Spi
rits, which Nature ſends with the blood, into the
parts,fortheir ſupport and aſsiſtance : And this is no
true attraction, nomore then that which is made by a
VACNum . For a privation,which in effe & ,is nothing,
cannot have any vertue. But in this caſe, the bodies
put themſelves forward, to prevent a diſorder, which
Nature cannot bear withall .
There are not therefore any Attractive vertues,
and conſequently, we are not to look for any in Ani
mals in order to thecauſing of any conveyance of the
blood into the veins.
But
 TO KNOW MEN. 135.
But there remains this yet to be urg'd, tothe par ,
ticular indiſpute, that it istrue, the Blood is not at
tracted, but that it moves of it ſelf, as does the iron,
which is ſenſible ofthe magnetick -vertue ofthe Loada
ſtone,andthat having in like mannera cercain feeling
of the ſympathetical vertue, inſpir’d by the parts,it is,
ofit ſelf,incliņd towards them . : It muſt be acknow
Jedg'd this expedient would do pretty well , if this
fympathetical vertụe could be well eſtabliſh'd . But
how ſhall we imagine it can fublift in fych different
ſubjects, as Plantsand Animalsare, or'members of a
ſuch as are
different conſtitution and temperament, lach
thoſe of found and unfound or diſeas'd parts ? Nay,
though it ſhould be granted in them , What allyance
can there be imagin'd between that vertye , and the
blood , which isoften alter'd or corrupted between
it, and the mineral waters which are drunk in fine,
between is , and the poiſons , which are diſpers'd all
over the body ?
Nay, when all is done,neitherthis means , nor any
of the others that have been proposºd, doth ſatisfie
the regularity which Nature obſervesin the motions
of the blood , ' nor moſt of the agitations it ſuffers in
the Paſſions of the Soul ; nor yet the tranſportation
of the chytas and other humours , which is wrought
in the body . so that there is a necefficy of having
recourſetothe Spirits as the generalcauſe ofall theſe
Coriva
effects. S
· And certainly, whereas theBlood moves not of it
ſelf, and that whatfoever ismov'd by another muft be
either fored orattracted , or inclinºd; neither impulfi
on nor attraction having any place here , it is accord
ingly neceſſary , that fome Body, which hath the ver
tue of moving it ſelf, ſhould combine with it , and
L 4 convey
136 THE ART HOW
convey liewhereever it goes. Now, ſince we know
that the Spiritsare the chief inſtrmments of the Soul,
fent by Nature to all the parts , to diſpoſe them to
action , mixt by her with the blood to render it fluid,
and which ſhe infinuatos -cven into the humours a.
gainſt Nature,aswell toconcoct, as force them away ;
there is no queſtion to be made , of their being the
tranſporters of the moiſture which is in the veſſels,
finèe they are beforehand in them to keep them
fuid , and thatthere are not any other ſubſtances,
which may bemixe withthem , to convey them to the
places,wherete they ought to go; And conſequently
that they are bodies moft Tuſceptible of motion,
which,being animated ,or immediately moved by the
Soul , are the only inftruments that can move the
blood, in all the differences of ſituation which we
obſerve therein : . :. :.
la basqlib 38,61 1ļu!
Simon
VA$ 100 en Ar14t. 14 ,
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That theBlood is convey'dtotheparts only by
the Spirits, nicht !

Rom what bach been deliverd, it is apparent that

in the ordinarycourſe of the Blood ; the Spirits
are the only inſtruments , which cauſe it to aſcend
without trouble, deſcend without precipitation , and
direct andconveyit into all the parts, nay even to the
depth of the Bones for their nouriſhmenca' By the
ſame Spirits it is diverfly firrd in the Paſſions, accor
ding to thedifferent deſigns, which the Soul propo
Ies to her felf ; they convey it to the wounded parts
to relieve them , and confine it to an exact obſervance
' : ) of
 TO KNOW MEN . 137
of that re & itude and regularity which is remarkable
in all its motions. In aword, Nature is the principle
and ſource of all theſe operations, and cbac Nature
is no other then the Soul and her Faculties, all which
ſtand in need of Organs, in order to their action , and
can haveno other then the Spirits, whereto all theſe
effects may be referred .
They are therefore intermixt wich the Blood ; and 1

as the Air, being ſtirred, carries along with it the va

poursthat are got into it ; or as the exhalations of
the Earch raiſe up the matters that are join'd wich
them ; fo the Spirits, having receiv'd themotion and
direction of the Soul , carry away the blood and hu
mours to all thofe places which they have orders to
convey them . For it is not to be doubted , but chat
an ceconomy fo juſt, and fo regular in the variety of
its operations, is guided and govern'd by ſome power
which hath a prehéminence above the elementary
vertues , and participates of that ſecret intelligence,
which God hath been pleas'd to entruſt the Soul
withall, for the confervation of the Animal. It is
therefore the alone that cauſes the Spirits to move,
and gives them orders for the conduct of the hu
mours.

SECI J ..

of the animation of the Spirits.

T He difficuky now remaining is, to know, how
the Soul cauſes the Spirits to move; whether it
be,
 138 THE ART HOW
be , as inſtruments, ſeparated from the Body , or as
Organs,animated by ber. Ina word,che queſtion is,
to know whether they are animated or not. The
common opinion isforthe Negative, and maintains,
that they are only diſtinct inftruments , which com
municate the vertue of the Soul to the parts, and are
themſelves guided by the direction they receive from
her, as the Arrow, which is ſhot by the Archer , and
flies towards the mark, at which he took his aim . Bue
if we conſider this Direction a litele more narrowly ,
is alſo the manner wherebyit may bemade, we ſhall
find all this to amount to no more then fair words,
which do not explain the thing,butleave in the mind
a thouſand difficulties inducing ic to affirm the con
trary. bio para fins
Now ,if this Motion and Direction ought to be gi
1 ven to the Spirits , .as to diſtinct inftruments , it is
necellery it .hould be done in the Heart , which is
the place where they have their birth , and from
which they derive all their force and vertuc. Nay,
it is further requiſite , that the wbole tafs of Spirits ,
which ifſne thence, ſhould receive the ſame impreſ
fion, in aſmuch as they are not divided one from the
other,
If it be fo, this queſtion will ariſe,How it comes to
paſs, that ſome ofthem go to one place rather then
another ? As alſo theſe others, How comes it, chat in
one Paſſion they are directed to the forehead , as in
Love ? How in another to the eyes, as in Anger ?
lower part of the cheeks, and
How in others, tothe How
the cars , as in lrappens there a
confluence of them on the indiſpos'd parts , then on
thoſe which are ſound and well? For asin the ſprings,
the impetuoſity of the water is equally communica
ted,
 TO KNOW MEN . 139
ted to allthe channels or rivulets , and that the art of
che Deſigner cannot make the water flow into one
rather then another, if they be all equaliy open ; fo
can it not beconceiv'd ,that che Spirics ſhould rather
go to one part chen another , ſince the ſeveral bran
ches of the Arteries, through which they are to fios ,
are all equally open.
Moreover, he who ſhall conſider, how that, in An
ger , they chooſe out the venome , which is in the
veins, that it may be convey'd to the teeth of Ania
mals ; how thac in diſeaſes,they difcern the humours,
from which they have proceeded , to the end they
might be forc'd out , will caGily find, that there isnot
any direction of the Soul , which can facisfic all theſe
effects , and there is requiſite a vital knowledge and
diſcernment, ſuch as cannot proceed from any other
then an animated inſtrument. For if any ſhould af
firm ,that the ſoul makesthis diſcerament and choice,
there will follow a neceſſity, that ſhe ſhould be mixe
with thoſe humours, that fo fhemay be able to fepa
rate them , and theywill be forc'd to acknowledge,
that the Soul is in thoſe bumoars, which will be a
far grcaterinconvenience then to maintain the ani
mation of the Spirits. Now , we have already
ſhewn , that it is by their means theſe motions are
wrought. 1

We may adde further, that the Direction of things

forc'd or thruſt forward does only regulate their
motion towards the mark, whereto they are to tend;
it does not diminiſh ought of the impetuoſity which
hath been imprinted on them and it is neceſſary their
motion ſhould perſiſt to the end , with all the force
the mover hach given them . And yetthe Spirits gó
many times to other places , then thoſe whereto the
Soul
 140 THE ART HOW
Soul had ordered them'to repair, when they receiv'd
her firſt impulfion ; And fometimes, in their courſe,
they movemore vigorouſly , or more faintly , then
the impetuoſity they had receiv'd might require.
For example, in Shame, they have order to ſpread
the blood over the whole face , as itwere to cover
and conceal the Soul from the infamy ready to fall
og her : and yet they cal themſelves on the extremi
tics of the cares, and the lower part of the cheeks,
contrary to her firſt deſign. Many times they begin
a Criſis of ſweats,which they endby Urins, and ſome
times they grow faint and retreat, in the conflict
wherein Nature had engag'd them .
- le may be more cloſely urg'd , that the Soul does
not only cauſe. che Spirits to advance, but ſhe alſo
makes them retrcac; The dilates them , and contracts
chein. And ifſo,what ſhall this pretended Direction
do upon all theſe occaſions ? How ſhall ic cauſe them
to rally about the heart, when they have ſtraggled
from it ? There muſt then be ſupposid fomo-Attra
dive vertue, whofe work it ſhallbe to ſeize on them
at the extremities of the Body, and bring them back
to their firſt rendezvous. But we have made it clear,
that this vercue is but an imaginary one, and that,
however the caſe ſtands , there muſt be ſome fubject
to convey it to the place , where it ought to do its
operation ; which is not to be imagin'd .
There is yet a greater difficulty , in aſsigning the
manner, how the ſoul is able to dilate and contract
them, when they are at ſome diſtance from the heart.
For there is not in nature any impulGon or direction
whereby theſe motions may be communicated.There
is is only Heat and Cold thatcan do it , and whereas
theſe qualities require a conſiderable time , for the
pers
 TO KNOW MEN . 141
performance of their action, it follows that they can
not be cauſes of that dilatation and contraction of
the Spirits , which are wrought of a ſudden. Adde
to this, that there is a neceſsity, the Soul ſhould ſend
theſe qualities into the veſſels, to produce that effect;
and that in Fear, for example , the ſhould cauſe Cold
to riſe , to make a contra&tion of the Spirits; which
can neither be ſaid , nor imagin'd ,without abſurdity.
‫ܬܐ‬
For if the Cold be diſcover'd in ſome Paſsions,it is not
a cauſe ofthe contraction of the Spirits, but the effect
of it.
In fine, it is generally acknowledgʻd , by all the
great maſters of Medicine, that the vital , ſenſitive,
and motive faculties are convey'd to the parts by the
3
Spirits. And Experience confirms this truth , in afa
1
much as life , motion , and ſentiment ceafe in them,
when they have not a free paſſage into them . How
can this be done , unleſs they be animarc? for the fa
culties of the Soul are not ſeparated from her, Some
.
indeed have maintain'd , that they convey'd not the
faculties, but only a certain quality , which put theme
1
into the exerciſe,and without which they could not
ad. But they do not makeit out , of what nature
thatquality is, and there is no great probability, that
one ſingle quality ſhould relate to ſo many different
faculties and fun &tions.
But how ere it be, the greateſt Philoſophers , who
have examin'd theſe matters to the bottome, have
found themſelves ſo much at a loſs , to give a reaſon
of the motion of the Spirits , according to the com
mon opinion; have ingenuouſly acknowledg'd,thatit
is one of the hardeſtthings to comprehend of any in
Nature , and all they have ſaid thereof bath neither
ſatisfy'd themſelves , nor thoſe who would have fole
low'd their ſentiments, Whac
 142 THE ART HOW
What inconvenience then isthere,in maintaining,
that the Spirits arc animate , ſince that poſition takes
away the difficulties which ariſe in others , and that
there is a neceffity , the Organg, which act with ſo
much diſcernment,and move in all ſituations and per
form fo many different actions, ſhould have in them
felves a principle of life 3
Art 1 .

obje &tions anſwered.

Ll this preſuppos'd , thereremain yet two things
A which hold the mind in ſuſpence , and keep it
from giving an abſolute conſent to this truth. One
is, that there is no likelihood, that bodies , which are
in perpecual motion , and diſperſe themſelves every
moment , can be animate. The other , that life ,
which ought to be common to all the parts, cannotbe
found in thoſe that are ſeparated from their whole ;
and that the Spirits are of that rank , as having not
ány union orcontinuity with the folid parts.
As to the former,it isnot certain, chat they alwaies
diſperſe themfelves,fo ſuddenly as is affirm'd. Thoſe
Spirits , which conduct the blood through the veins,
are conſerv'd a longtime, and make thefame circula
tion as the other doth ; and it is frequently obſervid ,
that after they have apply'd themfelves to ſomepart,
and there a & cd, according to the orders of the Soul,
they fall back , and return to their ſource. But be is
granred chat they ſhould fo diſperſe themſelves, why
maythey not be nevertheleſs animaátc ? The long
continuance is not a diſpoſicion neceſſary to life, and
there
 TO KNOW ME N. 143
there areſome parts, as the ſofteſt pieces oftheFleſhi,
which ,in a ſhort time after they have beenanimated,
may be reſolv'd and diſpers’d by a violent heat. As
foon as the Spirits have acquir'd the diſpoſitions -
ceſſary for their being inſtruments of the Soul, The
inſinuates her ſelf among them , and animates them .
When they are difpers'd , or have loſt the continuity
which they oughtto have with their principle , the
leaves themafter the ſame manner, asſhedoes other
parts thatare feparated from the Body.
But what ! Can the Soul animate ſuch a fimplie
and homogenious body as the Spirits are ? Why nor,
fince the animates the radical moiſture, the Fleſh ,the
Fibres, and all the other ſimilar parts' ? When it is
ſaid, that the Soul requires an organical Body , it is
meantof the wholeBody ,which ſhe is to animate,and
not of its parts, which ought to be fimple. Nay, in
deed there was anecefficy, that, a9 moſt of theſeparts
are fixt and folid , ſo there ſhould be fome apt to
motion and ſubtile, to perform the ſeverall functions,
for which it is deſign'd , and ſince the Soul is alwaies
in action , it was requifite, ſhe had an Organ chat
ſhould continually move.
" " . ‫ܐܝ‬
Art . 2 .

The union between the Spirits and the Parts.

S concerning the union there is between the
Spirits and the other parts, there is no doubt to
be made of iç , Gince theleaftinterruption thathap
pens therein cauſes an immediate cellation of the
adions of life. For hence proceed faintings and
fwoun .
144 THE ART HOW
ſwoundings, and Syncopes , in the exceſs of joy and
grief , the Spirits beingfored with ſuch impecuóficy,
that they loſe the continuity, wbich they ought to
have with the Heart. Hence alſo proceed Apo
plexies, by theinterceptionoftheveins as Hippocraa
tes ſpeaks, the macters which are therein contai
ned obſtructing the fluxion of the Spirits , and in
terrupting the union which was between them and
thothers
Bat with what can they be united ſo as to partici
pate of the union which is common to the whole bo
dysle is no doubtwith the ſpirituous parts,which enter
into the compoſition of the Heart : it is with the
fixt Spirits, which are of the ſame nature with them.
And ' tis pomible this may be the end for which the
beating of the Heart ſerves. For by the agitation
it gives them , it makes them penetrate one into
another, itbinds and ſqders and cements themą.
gecher,
fubtile .
if Wemayaſe ſuchexpreſsions of thingſ

Art. 3.

How the foreſaid union is conſiſtent with the

intermixture ofthe Spirits , with the blood
and humours .

Ll that is now left to give occaſion of doubt, is,

humours, and that it is a bárd matter to comprehend,
how , in this intermixture, they can conferve the
ônion whichought to bebetween them . Butto take
away this, we are only to repreſent to our ſelves the
light,
 TO KNOW ME N. 143
lightwhich paſſes through the clouds, for it hath cer .
tain beams, which cannot pafs through them , and
thoſe that make their way through,appear at certain
. diſtances one from another ;:yer ſo as that not any one
of them loſes the continuity which it hach with the
luminousbody. Or , not to go out of the order of
Bodies, the caſe is the ſame , as in thoſe exhalations,
which are intermixe with the Air ; they have ſeveral
lines which are diffus'd of all ſides, but thoſe lines
have commonly a continuity with the matter , from
which the exhalation proceeds.
The fame thing is to be imagin'd in the Spirits ;
for they iſſue out of the heart as a maſs ofbeams and
ſpiricuous lines , which ſcatter chemſelves on all ſides,
and penetrate into the humours, yet without any
diviſion from their principle. And this is the more
eaſily imagin’d, in that , beſides the difficulty which
things of theſame nature find to be ſeparated one
from the other ,the Soul, who knows , that this in
terpretation of the Spirits muſt cauſe a ceffation of
all actions, does all that lies in her power to pre
ventit.
But whecher the Spirits be animate or not, certain
it is that they move , and chat it is the Soul which
gives them their motion. For though it may be ſaid
that they derive their agitations in the Paſſions from
the Heart,by reafon it opens, Thurs, dilates and con
tracts it ſelf, as they do, andthat it is moſt likelythat
it , being the principle both of life and the Spirits
themſelves, ſhould alſo be the ſameprincipleof all
their motions : yet we know by experience , that
there are many Paffions rais'd inthe Soul, ſo as that
chere can be no change obſerv'd in the bearing of
the Heart and Arteries,though no doubt but the Spi
M rits
146 THE ART HOW
Tits are therein agitated. And indeed they are bodies
fo light, and ſuſceptible of motion, that the leaſt agi
tation of the Soul muſt needs ſtirr them. Which
thing cannot be ſaid of the Heart, which is maſſy and
heavy of it ſelf, and bath a function fo neceſſary to
life, that it ought not , without great neceſsity , or a
great effort,co interrupt or diſturbit.
In light Paſsions therefore the Spirits only are a
gitated and ſtirr'd ; but when they become ſtrong,not
only the Spirits, but the Heart alſo follows the emo
tion and diſturbance of the Soul,

Sec T. .

Why the Heart and Spirits move in the

Paſſions.
Ut what end does the Soul propoſe to her felf in
all chefe motions ? What advantages can the
receive thereby? It is not to be doubted , but that
as ſhe hath a deſign to be unitedto the good , and to
ſhun or oppoſe the evil , ſo does the imploy chefe
Organs to attain thoſe ends, and believes , thać the
motions ſhe puts them upon are abfolutely neceffary
thereto. And it is true , there are ſome which pro
duce the effe & ſhe expects from them ; but there are
alſo fome, that contribute nothing to the obtaining
of her deſires. For example , when , in Anger, the
Spirits ſeparate the venomeand the choler, and con
vey them into the teech and tusks of animals , it is
cer.
 TO KNOW ME N. 147
certain , they are ſo many offenſive arms fit to aſſault
and deſtroy the enemy. When , in Love;and 709,the
Spirits ſtirr the pureſt and gentleſt part of the blood,
that is conformable to the condition the Soul is in.
which then requires only agreeable objects, & would
not be diſturbed by the agitation of choler and me
lancholy , which are troubleſome and malignant hu
mours. And fo it may be affirm'd , that , in all the
other Paſſions, the Spirits are put upon ſuch mocions
as are conducible to the deſigns of the Soul , as we
ſhall make it appear , when we come to diſcourſe of
every one of them in particular.
But,for one of this nature, there are a thouſand os
thers which are no way advantageous, and which ra
ther ſérré to diſcover the precipitation and blindneſs
theSoulis in, then to obtain what the propoſes to her
ſelf. For, that the Heart opens and dilates it felf in
Love and Joy' , that it ſhuts and contracts ' ie ſelf in
Fear and Sadneſs : That the Spirits ſhould diffuſe b
themſelves, and iſſue out in the former ,and that they
ſhould retreat and draw up together, in the latter's
all this contributes nothing towards che attainment
of her end . know her perfafion is, that opening
the heart, ſhe makes a freer paſſage forthe Good to
enter in ; thar fhutting it, fhé excludes the Evil ; chat,
commanding the ( pirics to march out , ſhe imagines,
that ſhe comes neerer the objects, and ordering them
to retreat to the Heart, ſheis at fo much the greater
diſtance from them .
But the crothlon 't is, that neither Good nor Evil
enter into the Heart; and the motion of che Spirits
cauſes not a greateror a leſſer diſtance becveenthe
Soul and them , then there was befode. For,id being
acknowledg'd , that the is ſpread over the whole
M2 Body.
148 THE ART HOW

Body , ſhe is already where the Spirits condud ber,

and quits not thoſe places,from which they endeavour
to remove her.
Yet are we not much to wonder at the errour (he
falls into upon thoſe occafions,for having not an exact
knowledge of all things that concern her, ſhe is ſur
pris'd , by the unexpected arrival of theGood and
Evil , which preſent themſelves to her, and in the di.
Itraction they put her into,ſhe does all that lies in her
power , The beſtirsher felf, and ſets her organs in
motion, according to the aim ſhe takes ; and, among
many things which contribute to her deſign , ſhe does
an hundred others, that are of no advantage thereto,
nay may be prejudicial.In the adions which are ordi.
rary to her , and have been aſcrib'd her by Nature,
The is very ſeldom deceived ; for ſhe regularly com
mands ibe Spirits into the parts, to inſpire them with
vital heat , to ſupply them with the blood whereby
they are to be nouriſh'd , to make the evacuations
which are neceſſary ; it being the inſtinct which guids
her, and juſtly appoints her what ſhe ought to do.
But when this aſsittance fails her , ſhe does as a man
who punđually exccutes what he finds in his Inſtru.
dions, but isextreamly.ata loſs , when he is to do
ſomething which he finds notin his papers. He then
regulates himſelf, according to what he had done be
fore upon the like occaſions, and being in haſt, he
hazards the ſucceſs of the affair , which ſometimes
comes to a good period, but moſt commonly happens
otherwiſe then the man had imagin'd ,
The cafe is the ſame with the Soul , when Good
ard Evil ſurpriſe her. For ſhe, not finding, in the
inſtructions of the Inſtinct , what ſhe ought to do,
upon ſuch occaſions, proceeds according to her ordi
nary
 TO KNOW M EN . 149
nary manner of action ; ſhe cauſes the Spirits to ad
vance forwardsorretrear, as ſhe is wontto do in the
neceſſary actions of life , and conſidering the preci
pication ſhe is in , and the little knowledg ſhe hath,
ſhe has neither the timenor diſcernment, to ſee whe
ther they will be advantageous or diſadvantageous to
her deſign.

SECT . 3 :

What Faculty it is that moves the Spi

rits.
[ T is therefore manifelt , that the Soul cauſes the
I
cate the vital heat to all the parts, that they ſhould
fupply them with the blood , whereby they are to be
nouriſh'd , and that they ſhould tranſport the hu.
mours from one place to another , when ſhe thinks
it neceſſary, as it happens in thePaſſions, in Criſes,
and others. The queſtion now is , to know , what
part of the Soul gives them their motions , whether
the Vegetative or the Senſitive ? Ås to the diſtribu .
tion of the vital hear, and aliment, as alſo , for the
tranſportation of the humoursin diſeaſes, it is moſt
certain ,that the Vègerative ſoul isthe principle ofall
theſe actions. But the difficulty ſtill remains concer
ning the motions of the Spirits in Paſſions. For, on
the ore ſide, it ſeems, that the ſenſitive Soul ought to
move them , ſince ſhe it is that excires the Paffions,
that they move in effect, with a reſpect to the ſenſible
M3 Good
150 THE ART HOW
Good and Evil, and thatthey propoſe to themſelves
the ſame end as ſhe does. On the other ſide, che mo
tions of the ſenfitive Coul are voluntary , and may ,
or may not, be made , at the pleaſure of the animal,
as may be ſeen in the motion of the Members. In
the mean time , that which the Spirits ſuffer is necef
ſarily made, and the Soul can neither excice nor bin
der it,when ſhe pleaſes. So that it ſeems , that be
longs to the juriſdiction of the Vegetative Soul, and
that in the aſſociation there is between the faculties,
and the mutual aſsiſtance they give each other this >

latter is joyn'd with the Senſitive, to promote its pof

ſeſſion of the good,orreceſſion from the evil, which
prefents it ſelf to her.
Notwithſtanding theſe laſt reaſons, whereto it is
no hard matter to anſwer , we muſt ftick to the for
mer , which prove , that it is the Senſitive Soul that
cauſes the Spirits to move in the Paſſions. True it is,
that the motions of the Vegetative are many times
joyn'd with hers, as we find by experience , in extra.
ordinary Griefs: butit is, when theGood and Evil
are conſiderable, and make ſo deep an impreſsion,
that they force their way quite to her : forwhen they
are light,ſhe is not mov'dthereat,and leaves the Sen
ſitive part to act alone , which yet fails not to ſtir the
Spirits.
In effe& , they are the general Organs of all the
functions ofthe Soul , and all the faculties, whiac order
ſoever they are of, equally employ them in their fer
vice. They are ſerviceable as to life ſentiment, mo
tion, nay reaſon it ſeif, and in the higheſt meditati
ons, they are ſtirr’d ,aswell as in natural actions.They
are like an Inſtrument , whereof divers Artizans
make uſe, in ſeveral works. For As the ſame pair of
Coma
 TO KNOW MEN . 151
Compaſſes , wherewith a Mafon hath taken his mea
ſures, ferves the Geometrician , to draw his figures ;
and the Aſtronomer ,to meaſure the Heavens and the
Stars. So the Spirits , which have ferv'd the natural
faculty, for the meaneſt actions of life, are employd,
by the ſenſitive Soul,in the animal functions, and the
Underſtanding it ſelf makes uſe of themin operations
of the higheſt confequence.
But what their motion is not free in the Paſsions,
as it might ſeem it ought to be, if the ſenſitive Appe
tite were Director chereof, as it is of voluntary mo .
tions. It matters not, fince even the Animal Spirits,
which flow through the nerves , to make thoſe moti,
ons, and no doubtare mov'd by the ſenſitive Appe
tite,havenot their motion morefree, then thatwhich
is made in the Veins and Arteries. The neceſsicy of
motion is many times found in the ſenſitive faculty,
as well as in the natural ; and though the muſcles be
the Organs of free motion, yer we find , that reſpi
ration, which is wrought by their means, is neceſſary;
that the motion of the Heart , which is as it were
, a compoſure ofſeveral Muſcles, and receives a Nerve
from the Brain , to give it ferciment and motion , is
not to be ranked among thoſe that are voluntary.
Nay the Will ic felf, notwithſtanding that Soveraign
liberty which it hach, is not free in its firſt fallies, and
what time foever it may take to conſider of the Good
and Evil,yetis it not in its power, to hate the Good,
and love the Evil.
Whence then proceeds this diverſty ? Doubtleſs
from the Inſtinct , which is a Law that forces the Soul
to do what it commands for the welfare of the Ani
mal. It is this Law that guids all theactions of the
Natural faculty , that afsigns the ſenſitive Soul the
M: 4 motions
 152 THE ART HOW
motions which ſhe ought to make, not only shoſe that
arenot to bebalked ,as thoſe oftheHeart and Lungs,
and thoſe of the Animal Spirits ; but alſo all thoſe
that are done caſually , wherein the knowledge of
the Senſes is of no advantage. For though the
tion of the Spirits in the Paſsionsbenot mademo pre
ciſely by it, yet does the Soul cauſe them to do it,ac .
cording to the coppy which the Inſtind gives her
upon other occaſions as we have ſhewn elſwhere.

Art. 1,
ofwhat kindthe motionofthe Heart and spic
rits is in the other Pallions.
Has far as to what concerns the motion of the
T Hearfand'spirtuk atsionsof thecenfitive
Appetice'; we now come to examine , whether it be
performed after the mannerin thoſe of the Will and
natural Appetite.
We may in the firſt place affirm , that there are
many Paſsions rais'd in the Will, ſo as that neither the
Heart , nor Spirits are thereby ſtirr'd, in regard it is a
ſpiritual Faculty, which may act of it ſelf wichout the
aſsiſtance of any Organ . But it is to be obſerv'd , that
theymuſt be very night ones; for when they come to
be of any force,chey fail not both of them to be rov'd
thereby,as well asin the Paſsions ofthe ſenſitive Ap
petite.
Not but that the Will , conſider'd in it felf, might
be ablc , alone, to exçice the moſt violene Paſsions , as
we know it does in angels. But in Man , in whom
ihere is an union between the Corporeal and Spiris
cual
 3

TO KNOW ME N. 153
tual faculties, it is impoſsible, but that one muſt aſsiſt
and relieve the other, when any conſiderable Good
or Evil preſents it ſelf to either of there. Which
happens either hence , that there is a neceſſary com .
munication of their motions one to theother , as we
have declared ; or that the Soul , upon ſuch occaſions;
is diftruſtful of her own ſtrength , and would rally
together all the forces the bath. Thence it comes,
chắc the thinks it not enough to move the ſenſitive
Appetite,in extraordinary Griefs , to ſhun the Evil
that preſſes hard upon her, but ſhe alſo excites lad
neſs, in the ſuperiour part, in order to the ſame de
fign : and as if all that were not ſufficient, ſhe many
times raiſes a Fever in the natural Faculty , to force
away and deſtroy that enemy.
As to the Paſsions of chat inferiour part of the
Soul , there is not any one, wherein the Spirits are not
ſtirr’d, but it is requiſite, they ſhould be violent ere
they can move the Heart. For the caſe is not the
fame in them , as in thoſe of the other Appetites,
which ,though ever ſo much inclining to mediocrity,
are nevertheleſs capable of altering her motion. Ac
cordingly, we find ,that, in wounds and fwellings,the
Spirits have their recourſe thither , with a certain
impetaoſity , yet ſo as there bappens nor any change
in the beating of the Heart arid Arreries, and chere
are conſiderable evacuations made in Criſes, without
any alteration in thoſe motions. But , in a Fever,
which is the choler of the natural Appetite . in the
Confternation, which Nature is ſomecimes ſubject to,
in malignant diſeaſes, and in che agonies immediately
preceding death, there may be obſerv'd a remarkable
alceration in the Pulle.
The reaſon of this difference proceeds from the
naturc
154 THE ART HOW
nature of the Vegetative Faculty , which is more ma
terial, and confequently more heavy , then the Sen
ſitive. For as a nothful perſon engages himſelf only
in thoſe things, that are moſt eaſily done , and never
undertakes the more difficult , but when he is thereto
conſtraind by neceſsity: So that faculty , which is
mov'd with ſometrouble , thinks it enough , in the
lighter Paſsions to ſtirr the Spirits, becauſe they are
caſily mov'd ; but it attempts not therein the mo.
ving ofthe Heart , by reaſon that is anEngine ftirrid
with greater difficulty , unleſs it be when the Evil
ſeems conſiderable , and that it thinks it requiſite to
imploy all its organs,and all its force,towards there
fiſtance thereof,

SECT . 4:
How the Soul cauſes the Body to move.
Utwe are not yet come to the moſt difficult point
> >

Soul gives mution to the Heart and Spirits , and,to

expreſs it in a word , how ſhe cauſes all the parts co
move. For it is hard enough to conceive howa thing,
which hath no body, is able to move a Body, and yet
much more , to imagine, that , what is it ſelf immove
able, as it may be thought the Soulis , can cauſe the
members of the Animal to move. It is indeed eaſily
feen , that they move , by the means of the Muſcles,
and that the Muſcles ad by the contraction of the Fi
bres,which enter into their compofition. But the que
ſtion is, how the Soul cauſes that contraction of the
Fib.es. Lec
 TO KNOW MEN. 155
Let not any one think to urge here , that the Ap
petite commands the motive vertue , which is in the
members , and that the ſaid vertue executes whac
commands it hath received from the other. Theſe
ü are but words, which ,inſtead ofclearing up the thing,
render it more obſcure and hard to be comprehen
ded : And he who ſhall narrowly conſider the nature
ofthat command , and the manner how it may be
made by the Appetite, as alſo , that, whereby it oughc
to be receiv'd by the motive vertue , will be no fur
ther inſtructed in what we enquire after, then he was
before , and ſhall not find how the Fibres meet soge
ther and are contracted .
To expreſs our ſelves therefore clearly, and in few
words, in order to the clearing up of theſe difficul
ties, we affirm , that all the parts are mov d ,in regard
the Soul , between whom and them there is a strid
union ,moves her ſelf,and that ſhe forces them to fol
low the ſame motion which ſhe bath given herſelf :
So that the Fibres are contracted becauſe cheSoul ,by
whom they are animated ', cloſes and reinforces ber
ſelf firſt, and afterwards cauſes them to contract .
The ſame thing is to be ſaid of the Spirits,for when
they go from one place to another , when they dilate
or contract themſelves in the Pafions , it is the Soul
that gives them theſe motions, conſequently to her
giving of them to her ſelf.
This will not be hard to conceive, if we reflect on
what was ſaid in the fourth Chapter of this work,
where we have ſhewn, that the Soul was movable in
all her fubftance , and,havinga proper extenſion the
had alſo ſome parts , which ſhe mighe move as ſhe
4
pleas'd. For, this preſuppos’d ,it is certain thatbeing
i united with the members , it is imposible ſhe ſhouid
give
 156 THE ART HOW
give her ſelf any motion , but ſhe muſt alſo give the
like to them .
But it may be faid,that, if the cafe ſtands thus,there
is no neceſſicy , the Animal Spirits ſhould now into
the Mufcles, to cauſe them to move , in aſmuch asthe
Sout, being wholy in every part , hath no need that
thofeSpiritsſhould convey into it that vertue, which
it is already poſſeſs’d of. We have already touch'd ac
this difficulty , which hath put all the Scholes into ſo
1
much diſtraction . For ſome would have the Animal
Spirits carry the motive faculty along with them ,
and others affirm , that what they do ſo carry with
them , is only a certain quality , whichis not animal,
and ferves only for a diſpoſicion , to ſet the motive
faculty ,reſiding in the parts, upon adion..
But the maintainers of both cheſe opinions are , no
doubt,miſtaken ,though it were only in this, that they
fuppofe, as they do , the Spirits not to beanimate
the former, in that they aſſign animal vertues to
Bodies, which they conceivehave no life ; the latter,
in that they advance an imaginary quality , whereof
they make no explication , and which leaves the thing
2
as doubtful ac is was before.
We muſt therefore affirm , that the Animal Spirits
do not convey the motive verdue to the parts , buc
that the command of the Eſtimative faculty does it,
without which there can no motion be made.
That this may be the better underitood, we are to
remember , what hath been delivered in the prece
dent diſcourſes ; to wit, That the Appetite moves not
but upon the command of the Elimative faculty,
which orders what things are to be done ; That the
faid command confiſts in the Image , or 1dæa, which
that faculty frames in it fell ; And that after ſuch an
Image
 TO KNOW MEN . 157
t: Image hath been therein produced, it is multiplicable
and diffuſive, as a light into all the parts ofthe Soul..
AN Now it is by the Spirits that this communication is
wrought for , as corporeal actions are done by
means of the Organs that are proper thereto , fo
knowledge ought to be made in the Brain , in whicha
are all the Organs neceſſary for that a & ion. And
whereas the parts, which ought to execute what the
Eſtimatiye Faculty commands, are remote from it,
there is a neceffity, the Soul ſhould have cercain mi
niſters, whoſe work it is, to carry about the reſoluti
ons ſhe hath taken in her Privy.councel, without
which, as in a well- governd Commonwealth ,norbing
either ought or can bedone.
And this isthe proper imployment of the Animal
V
Spirits, which communicate the orders and decrecs of
the Eltimative Faculty to the parts, which , upon re
ceipt thereof,move aswe ſaid before.
6
1

4 CHAP V.
3 Of the Vertues and Vices, wbercof
the Art how to know men may
3 judge.
Ince The Art how to kuin Men pretends to the
diſcovery of Vertmes and Vices , how ſecret fo .
Sco ever they may be, it may be alſo expected from
it, that it would acquaint us, what Vertues and Vi
ces are thereby meant; and withall , whether is hath
that prerogative as to all in general , or only as to :
fome
 158 THE ART HOW
ſome of them. In order to the proſecution of that
deſign, it ought to make an enumeration thereof, thac
1
it may afterwards give us a particular account ofthoſe
which are within its juriſdiction, and falls under its
cognizance.
But before we come to that,this is to bepremiſd,
as ofneceſſary knowledge , that the Vertues and Vi
ces are certain Habits, fram'd in the Soul, by fee
veral Moral actions which ,often reiterated, leave in
her an inclination and facility to do the like.

Art . 1 .

What Moral actions are.

1

for the clearing up of this doctrine, we are to ob

ſerve, that our Souls may ,
whereof ſome are neceffary,theothers free. The for-:
mer are called in the choles the Actions of Man; and
thoſe which are free, Humane Actions, in regard they
are proper to man ; as he is Ratiokal , he only,of all
Animals having liberty:
There are ſome whoconfound the latter withthe
Moral Actions, which have a reference to good and
evil manners, which deferve praiſe or diſpraiſe , re
ward or puniſhment. But if among the free actions,
there are ſuch as may be called indifferent, which are
neither good or bad , as many philoſophers are of
opinion , it is neceſſary there ſhould be ſome diffe
rence between Humane Actions and Moral Actions,
and that the former ſhould beas it were the Genus of
the latter , ſo as that all Moral Actions may be Hu
mane, in regard they are free , and that all Humane
Actions
>
 TO KNOW ME N. 159
A&ions may not be Moral , in regard there be fome,
which are neither good nor bad.

Art. 2 .

what Right Reaſon is.

Ut howere the caſe ſtand, as to thediſtinction of
Actions,it is to be mored, that the Moral are good
or bad, according to their conformity or contrariety
to Right Reafon. Now Righe Reaſon is a juſt
knowledge of the end and means,which Man ought to
have, to arrive to his perfection. And his perfe& ion
conſiſts in two points ; that of the Underſtanding, to
know the Truth , and that of the Will, to attain the
Soveraign Good,for which he is deſignd. In a word,
it is ſaid , that Art is a habic of the Underſtanding,
cauſing a man to operate according to Right Rea
fon ; and thar Vertue is a habit of the Will , which
makesa man actaccording to Right Reaſon. So that
there is one Right Reaſon for the Underſtanding and
another for the Will; one, leading to Truch , the o
ther; rending to Good.
This Right Reaſon , or Knowledge , proceeds ei
ther from God, or from Nature, or from Ratiocina
tion, For God makes Men to know what he deſires
they ſhould do; and that knowledge is the Soveraign
rule of our thoughts and actions. Natute alſo does
inſpire men with a general knowledge, which is as iç
were the firſt guide the gives us, to conduct our
mindwhither itoughtto go. Under this knowledge
do fall the common Notions,which contribute co che
attainment of the Speculative Sciences ; as alſo thoſe
natura
 160 THE ART HOW

natural Laws , whereby our manners are regulated .

In fine, Ratiocination, affilted by theſe firſt appre
henſions and experience , bath found out Rules for
Arts and Sciences, civil Laws, for the maintenance of
fociety among men , and Maxims, for the conduct of
every one in particular : And he , who acts accor.
ding to any one of theſe lights , acts according to
Right Reaſon. But to keep as cloſeas may be to our
fubje & ,'we are , from all we have ſaid, to conclude,
that Moral Adions are conformable to Right Reaſon,
when they are regulated either by divine Law , or by
natural and civil Laws,or by the Ratiocination of Mo.
ral Philoſophy
Art. 3 :
why, the Vertnes are in the mean .
Ow che many
Philoſophy doesfurnith us withall, there is one
that hath an influence almoſt over the whole matter
whereof we treat. This is , that the actions of the
Will and ſenſitive Appetite , and the Vertues them
ſelves, which they produce, ought to conſiſt in a me
diocrity , not inclining to either exceſs or defect.
Hence it is that Vertue alwaies keeps the mean be
tweentwo Vices,which are oppoſite one to the other.
And though there are ſome , which ſeem to be ex
empted out of this role, as for example , Juſtice and
Charity , and ſome others; yet is there a certain me
diocrity which even thoſe ought to obſerve,aswe are
taught by the Scholes.
The reaſon upon which this mediocrity is groun .ded
 TO KNOW MEN. 161
ded ishard: enough to be found. For that which is
commonly alledged ; to wit,that the conformity of
actions to RightReaſon, conſiſts in this, that there is
neither more nor leſs in the actions, then ought to
be , and that the diſconformity obſervable therein
proceeds from the addition of ſomething or ſome
circumſtance , which is not fuitable thereto , or the
ſubſtraction of thoſe thaç are ; and chat chis Addi
1
tion and Subftraction makes the execfs and defect of
the actions : This reaſon , I ſay, preſuppoſes what is
in the Queſtion, for it may be ask'd why theſe things
and theſe circumſtances are or are not ſuitable
thereto , and a man may maintain which ſide he
pleaſes.
| conceive it therefore much more pertinent ,, to
affirra , that the mediocrity of actionsis grounded on
the Indifference, which is proper and natural to the
Soul. For an action being nothingbut a progreſſie
on, and as it were an efflux or effuſion of the Active
power, ought accordingly to be conformable to that
power ; And conſequencly the humane Soul being
1 indifferent and indeterminate , in regard that , in
f power, ſheisall things, iç is requiſite that her actions
Thould be fo too : and thence does proceed notonly
the liberty ſhe hath to do them , or not do them ,
but alſo the mediocrity, which ſhe gives them, when
they are done by her. For though ſhe be then de,
termind by the action ,whereto the applies herfelf,
yet does ſhe therein preſerve her indifference by the
mediocrity, wherein The diſpoſes itin aſmuch aswhat
is in the midſt is indifferent, asto the extremities, and
what is in the extremicy , is more decermind then
what is in the midit. Hence it comes , that the mo
tions of the fenſitive Appetite , which, in all other
N Animals
162 THE ART HOW
Animals, are the more perfect, the more they are in
clin'd to the exceſs and defect which isnatural there
to , ought tobe moderate in Man, in regard that he
being ſubject to Reaſon , it is requifice they ſhould be
conformable thereto as we ſaid before.
Thoſe Moral Actions therefore, which are diſpos'd
according to thac mediocrity , which is preſcribed by
Right Reaſonare good and commendable,and thoſe
that are chargable with any exceſs or defect , are
evil, and deftitute of moral honeſty and cannot pre
tend to commendation. They are called Vertuous
and Vicious, yet ſo as that they do not communicate
that denomination to the perſons, by whom they are
done. For a man is notcalled vertuous or vicious,
upon his doing ofa good or bad a &tion ; but,to gain
that name , it is requiſite, he ſhould do many , and
that he ſhould acquire the Habic thereof ; in aſmuch
as he he cannot be ſocalled , but opon his having of
Vertue or Vice, which ,as we ſaid before, are Habits.
Art 4 :

Ofthe seat ofMoral Habits.

Ut where thall we find theſe Habits., and in what
B part of the Soul are they framed ? The difficulty
lyes not,in reference to the Underſtanding , nor the
Will , in regard it is neceſſary that the Habits ſhould
have their riſe in thoſe Faculties , whereby the
actions are done , ſince the actions produce the
habits. And there is no doubt to be made , but
that thoſe Moral Actions , which ought to be
done with liberty and election , proceed from the
Under
 TO KNOW ME Ñ . 163
+
Underſtanding and the Wilf, which are free powers,
and conſequently, that Vertues and Vices are in thoſe
Faculties, as in their true and proper ſubject. The
Queſtion then is only in reference to the ſenſitive
Appetite , to wit , whether it be capable of Vertues
e
andVices, ſince it is fach a faculty as is not free , nor
can take cognizanceof Right Reaſon , which is the
rule of all Moraladions? And what breeds the dif
ficulty astothis point, is, that the ſenſitive Appetite
is ſubject to the Superiour faculties, and that its mo.
tions enter into Vertuous or Viciousactions, accor
.
ding as it moderates them , or permits them to be
chargeable with exceſsor defect so that if theſe
motions, often reiterated , do leave therein an incli.
nation and facility to do the like, it ſhall be a Habit,
which, as it ſeems, can be no other then a Vertue or
Vice. And thus the ſenſitive Appetite ſhall be ful
fceptible ofeither of themas well as the Will.
Now it is cercain , that there are babits fram'd in
the ſenſitive Appetite , as may be deduced from the
inſtruction given to beafts , as alſo from the facility,
wherewith our Appetite is inclin'd to certain actions
after it hath done them ſeveral times. To this may
be added , that, being a power, which is not deter
minated to one peculiar manner of acting, and hath
its motions fometimes ſtronger , fometimes weaker,
towardstheſame object, it isimpoſſible , bucthat it
ſhould be capable of ſome habits , and that the
actions, it often reiterates 2.
ſhould leave in it
the ſame facility , wbich all the other faculties,
ading after the fame manner , are acknowledged to
have.
To rid our hands of theſe doubts , we are to lay it
down as a certain ground , that the habits , which
Na Bcalts
 164 THE ART HOW ow
Bcaſts acquire, cannot be ranked among Vertues and
Vices and conſequently ,that the ſenſitive Appetite of
man which
, is of the ſame order with that of Beaſts , is
not,of it ſelf, capable ofhaving any other habits then
they are.
But if it be further conſidered , that in Moral acti.
ons, the Will ever acts along with it, thereis fram'd,
at the ſame time, one habit in the Will, and another
in the ſenſitive Appetite. The former is really ver .
tuous or vicious ; the latter, indifferent , as being
neither good nor bad ." And in regard they are not
diſtinguiſh'd , there is attributed to theſenſitive Ap
petite what belongs only to the Will. So that all
may be ſaid of theſe laſt habits,amounts only to this,
that they ſerve for matter and body to the vertues
and vices , whereof the form and effence is in the
Will ; And that the vertues, which arein the Will,
are living and animate veriues, and the productions
of them are, merit, eſteem and praiſe, whereas thoſe
of the ſenſitive Appetite are (if we may be permit
ted ſo to expreſs our ſelyes) but rude draughts and
pidures,withoutlife andfoul, having nor the vigour
to produce any of thoſe things , unleſs it be when
they are accompany'd by the other.
For, when any perſon is naturally inclin'd to Tem
perance, lemay acquire the habit thereof, but it ſhall
not be avertue,deſerving either praiſeor reward,
if the Will do not contribute fomewhat thereto. Nay
it is furtherrequiſite, that the Will be illuminated by
Right Reaſon , otherwiſe the habit , which it ſhall
have contracted, ſhall be of the ſame order with thoſe
of the ſenſitive Appetite. Whereto this may be ad
.

a
ded , that the ſaid Habit ſhall be vicious , fince it is
conceivd, the Will hath not made the advantages ic
ought
 TO KNOW MEN . 165
ought of the illumination , whereby it ſhould have
been guided. It is not ſufficient that it ſhould do
good adions, but requiſite that it ſhould do them well.
And thence comes it to be commonly ſaid, chat Ver .
tue confifts rather in Adverbs, then Adje&tives, and
that to deſerve the name of juſt , it is not only expe
ded ,that the things be juf, but alſo that they be juft
by done.
Now in order to their being ſo done,there is a ne .
ceſfity of having knowledge, ofmaking choice ofthe
means & circumſtances,in a word ,of following the di
re&tions of RightReaſon ,wbich are actions, whereto
the ſenſitive faculty cannotattain , unleſs it be indie
redly. Forit is to be obſerv'd , that Right Reaſon
being a knowledge , fram’d by intellectual Images,
cannot have any connexion or reference to the fen
fitive Appetite,and cannot excite it to motion, in re
gard it is not ſuſceptible of thoſe kinds of Images, as
the Will, upon the accompeofits ſpirituality, is. But
when this latter hath been thereby illuminated , it
moves , and afterwards imprints its motion on the
ſenſitive Appetite, which implicitely ſuffers it ſelfto
be carried away whitherſoeverit is driven. So that
if it happen , that its motions then prove conformable
to Right Reaſon,the Appetite is not the cauſe there
of,but it is the Will which forecs it : & its procedure
may be compar'd to the motions of a Clock, which
owall their meaſures and regularity to the Art,which
is in the mind of the maker,

N3 Art .
166 THE ART HOW
Art. 5 :
That there arefour powers which may be regu
lated by Right Reaſon.
what manner foever the ſenſitive Appe
BluUtcite
e after
be moved, certain it is, that it may be regu
lated byRight Rcafon, either dire&ly or indire & ly,
and conſequently,it may be affirmed , that, Gnce it is
twofold a, nd hach its concupiſcible and iraſcible parts,
there are, in Mán, four powers , which ought to be
regulated by Right Reaſon , to wit, the Underſtan
ding, the Will , and theſe two Appetites. And as
Vertue is the ſettled and conſtant rule of Right Rea
fon , fo is it requifice, that every one of theſe powers ,
fhould have its particular Vertuc , as well to guide,
as prevent it from falling into evil , which is againſt
Right Ř calon . Thus there thall be four general ver
tues ; to wit , Pradence, for cbe conduct of the Un
derſtanding : Juftice , to direct the Adions of the
the Will; Temperance,to regulate the paflions of the
Concupiſcible Appetite ; and Fortitade,forthe regu
lation of thoſe ofthe Iraſcible ; whether theſe or any
of them be rais'd in the ſenſitive Appetite , or in the
Will. For the Will hath two ſorts of actions,where
of ſome are referrable to the Good and Evil of the
perſon who acts, and theſe have appropriated to
themſelves the nameof Paffions ; and the others re
late to the Good and Evil which may be done to o
thers and theſe are ſimply called Aftions or Operations,
that is, jaft and unjuft actions.
To theſe four Verrues are referr'd not only all
thoſe others, which are as it were ſpecies of them, but
alſo the Vices,which are oppoſite thereto. We ſhall
therefore divide the enſuing diſcourſe into four parts,
or
 TO KNOW ME N. 167
or Sections,in each whereof we ſhall treat of one of
theſe Vertues ofallthe feveral ſpecies of it,and laſtly
of theVices contrary thereto .

SECT. 1 .

Of PRUDENCE ,
Rudence and Synderißs, or Remorſe of Conſci
Peter
ence,aretwo habits of the Underſtanding, where
by Moral Adions are regulated. But they are dif
ferentin this particularthat the Syndereſis preſcribes.
to all the vertues the end which they ought to have;
and Prudence treats only offthe means whereof they
ought to make uſe, in order to their arrival thereto .
Now allthe employment which the latter hath in
this buſineſs may be redue'd to three general acti
ons , the firſt whereof is to find out themeans ; the
ſecond to make choice of that which is beſt ; and the
third, to preſcribe : And this is properly to delibe
rate, or conſult ; to judge , or conelude; to enjoyn,
or preſcribe. And theſe things are ſo different one
from the other, that,many times, there are ſome men
fit for one of them , who are not for the others. Some
will propoſe all the expedients imaginable in a bu
ſineſs, and yet will not be able to judge, which is the
beſt ;and another will do bis work well enough as to
that,butwill come ſhort of the ingenuity to put it in
execution
This difference proceeds from the defect of ſome
one oftheintellectual faculties , which hath not the
diſpoſitions requiſite to produce thoſe actions. For,
N 4 to
168 THE ART HOW
to deliberate well , a man ſhould have a vivacity of
fpirit' to find out expedients ; and Docility, to un
derſtand and follow good counſels. Tojudge well, à
man muft dive into the bottom , and unravel the in.
tricacy of affairs, which requires aſmartneſs of Ap
prehenfion and ſoundneſs of Judgment ; and to ſec ,at
a diſtance, the ſucceſſes, which things may have , and
thatis Per/picacity, or Forefight. To enjouwell,be
muſt examine allthe circumſtances of the actions and
that is Circumſpection ; he muſt conſider the incon.
veniences and obſtructions, which may happen ; and
that is Precaution. To fine , all three make their ad
vantages ofRatiocination and Memory ; for nothing is
to be ſaid withoutreaſon , and that,which is grounded
on experienceis themoſt certain .
Buc in regard it is not ſufficient to have conſulted
well, judged well,and enjoy'd well, if thingsbe not
ſpeedily put in execution wemuſt add, to all theſe
qualities, Diligence, which is the final perfe &tion and .
accompliſhmentof Prudénce.
Moreover , iftheſe actions be apply'd to the con
duct of a mans Perſon, Family, theCountrey wherein
he lives, or that of Warre,they ſpread into thoſe par.
ticular Species of Prudence, which are called Monas
ftical, Oeconomical, Political and Military. And
theſe are the true Species ofPrudence, 'the reſt may
rather be called the integral parts thereof.
Now though it be commonly affirm'd , that Vertue
lies between two vicious extremities,yetis it not eafie
to fer cliem down here. For there are ſome,whereto
there cannot any thing be oppoſite, but the detect, as
for example, Memory. Nay there are ſome, which
have for their contraries the ſame vices that are op
poſite to others.
Ho
 TO KNOW ME N. 169
He therefore, who is endu'd with a vivacity ofSpi
rit , hath for his extreams the Extravagant perſon
and the Scupid. He who is Docile, the Credulous,
and the Obſtinate. He who is Judicious hath the
ſame extreamsas the Ingenious. The Fore-ſeeing
or perſpicacions perſon hath the Difruftful and the
IN Stupid . The Circumſpect hath the Inconſiderateand
the Negligent. The Well-advis'd hath the Subtle and
the simple , he who hath a good memory bath , for
oppoſite , only him that hath a bad one; as alſo he
who bath the experience of things only him who hath
it not. The Diligent hath the Precipicate and the
floathful.
Theſe are the Vertues and Vices which have ſome
relation to Prudence , according to the diſtribution
which Moral Philoſophy hath made thereof, and
which the Art we treat of promiſes to diſcover. But
it confiders them not as they lie in that diviſion , nor
under the ſame names. For it makes no difference
between the Circumſped , the Perſpicacious, and the
well. Advis’d perſon. And whatever appertains to
Iogenuity, Judgment, and Memory , it comprehends
under the name of Fortunate birth, which ought to
bring along with it vivacity of Spirit, ſoundneſs or
Arength of Judgment, and goodneſsof Memory ; it
being requiſite that he wbois called ' Eupuis, well, or
fortunately born, ſhould have all theſe qualities to
gether. True it is,that it particularly examines thoſe 1
who have only one of theſe endowments, as we ſhall
1 fhew anon. Now the reaſon why this our Art does
not alwaies follow the order of Moral philofophy, is,
that all its knowledge is grounded upon ſigns, and
that there are not fuch for all theſe habits , ſo
exactly diſtinguiſh'd. For ibere being ſome of them ,
which
170 THE ART HOW
which are diverſify’d only by certain external cir
cumſtances, they give noeany preciſe marks , where
by they may be diſtinguiſh'd one from the other , it
being ſufficient, that the Principle,on which they de
pend, ſhould be known. And when it ſhall be known
that a manis Judicious , it will be caſie to conclude,
tharhe is wellAdvis'd , Circumſpect, and provident,
which are the effects ofJudgment , which conſiders
both preſent and future circumſtances.
The order therefore, which our Art fhall obſerve
in this matter, hands thus ;
A perſon wellorfortu -S The Extravagant.
nately born bath for :
his oppoſites The Stupid.
The Ingenious and thes
Judicious, have The ſame oppoſites.
who hath a good { Him who hath none.
Hememory
The Wiſe or Conſide -SThe Heedleſs.
rate perſon The Sottiſh.
The Prudent or well- SThe Crafty or " Subtle.
Advis'd { The Simple.
theredu
The Docile. lo .
us
The Obſtinate.
The Diligent. SThe over-Hafty.
The Sloathfüll.
SECT.
 TO KNOW MEN . 171

SECT 2.
.

CAL

of 7 VSTICE.
USTICE is a Vertue which renders every
one what belongs to him . For as we are not born
ofour felves , nor only for our felves , ſo muſt we be
obligd to thoſe , from whom we derive our Being,
and alſo to thoſe , for whoſe ſake we have receiv'd it.
And therefore both theſe have a certain right over
us, and we ought , in Juſtice , to render them that
which belongs to them.
As therefore there are two Cauſes , to whom we
‫ ܆‬itare oblig'd for our Being , God and our Parents,fo is
requiſite there ſhould be two kinds of Juſtice,
whereby we ought to render what weow them, and
theſe are Religion and Piety,
Now in regard we are born in order to Society,
and that Society is conſider'd as a whole, whereof
every one makes a Part , it is accordingly requiſite,
thatevery one ſhould bave that reference to Society
it felf, and all thoſe , who contribute to the compo
ſition thereof, which ought to be between the part
and the whole , and all the parts taken together : .
therwiſe the connexion and order, which ought to be
therein, would be wanting, and therewill be nothing
but diſorder and confuſion. Whence it comes, that
the common Concernment, and that of every one in
particular , oblige us to render them , what weow
them , upon this relation and union . That Juſtice,
which
 172 THE ART HOW
which regards the publick concernment , is called
Pelicy, whereby we render to the Community, what
Wc Ow it.
As to that which concerns particular perſons, there
being ſome who are deſign'd to govern and com
:
mand either upon tbe account of their dignity, or by
reaſon of the Excellence they have, the Juftice we ow
them is, Obedience and Reſpect .
In all others we are to conſider what wemay ow
them upon a rigorousaccount of Juſtice , or meerly
epon a pure Moral obligation. The former conGfts in
Difributive and commutative Juftice ; of the other,
there are fix Species ; to wit , Friendſhip and Grati.
tude ; Affability and Truth , Fidelity and Liberality ;
whereof the two firſt are anſwerable to the Heart ;
the two ſubſequent, to the words ; and the two laſt,
to A &tions; whatſoever we ow being to be derived
from the Heart,words,and Effe&ts.
Thus it is that our Art makes uſe of theſe Maxims.
In the firſt placeit conſiders the Honeſt, Juſt, or Up.
right perſon , under whom is particularly comprç
kended whatſoever appertains to Politicall , Com
mutative, and Diſtributive Juſtiçe. And to the Juſt
perſon it oppoſes the Simpleand Miſchievous; but it
cxamines not the Simple perſon upon the ſame ac
fount, as he makes one of the extreams of Prudence.
In the nextplace comes Religion , which we call
Piety, for now thatword is reduc'd to the buſineſsof
Religion : and the Juſtice węow to our Parents is
comprehended under Goodneſs, The oppofices to
Piety, are the Superſtitious, and the Impious perſon .
As to Obedience , it does not affign any markes of
i it , ſince thoſe of Docility may ſerve inſtead thereof.
Reſpect may alſo have a certain reference to Pru
dence
 TO KNOW ME N. 173
dence, or the other species of Juſtice : for he who
doesnot pay the Reſpc & he ows, is either foolith or
proud. So that it places the Friend in the third
Ciallis , to whom it oppoſes the Flatterer and the
1 Enemy. Next follows the Graceful perſon , who
hath, for his oppoſite , onely the Ungrateful. The
Affable comesin the firſt rank , who hath foroppo
ſites, the Cajoler and the Ruſtick. In the ſixe,comes
the Tell-troth , or Sincere perſon , who hath for his
oppoſite the Lyar. But in regard Lying may be re
ferrºd to words, actions, a mans own affairs,and ano .
thers; thence it comes that there are five kinds of
- Iyars , the Vain perſon, the Diſſembler , the Arrow
gant, the Hypocrite , and the Evil-ſpeaker. Then
followsFidelicy , whereto there cannotany exceſs be
oppoſed , but only the defect, which is perfidiouſnels.
醫 Infine, che last of all is the Liberal perfon, who bath
for oppoſites the Prodigal and the Coyetous. But
3 in regard Compaſſion and Clemency come ſomewhat
neer Liberality ,theformer relieving thoſe that are
" in want, and the other remitting the puniſhment
which was due , our Art adds the Merciful and the
Charitable , to the former whereof there is but one
oppoſite, to wit, the Unmerciful ; and of Clemency,
the exceffive Vice is Indulgency, or Fondacls,and che
defective,Cruelty. Magnificence hath alſo fome rela
cion to Liberalicý ; for it ſeems to be a fumptuousand
excelling Liberality ; and that hath for its oppoſitet ,
3 ſuperfluous Expence, and Miſerſhip.
19 Theſe, reduc'd into the order obſerv'd in the pre .
cedent Section, will ſtand thus.
0
1

The Honeſt and Fuft The simple.

perfon hath for op- The Unjuſt, or wichie
perſon The
174 THE ART HOW

The Pious , or devout The Superſtitious.

{ The Impions.
The Friend SThe Flatterer.
The Enemy.
The Grateful perſon { The Ungrateful.
The Affable ŞThe Cajoller.
2The Ruftick.
In WordST hee Dif
s Th perfon.
Vainfemble r.
The Tell. The The Evil-Speaker:
troth Lyar
In tctionsThe Hy
Arrogant.
po
The crite.
The Faithful perſon { The Perfidious.
The Liberal The Prodigal.
The Covetons.

The Magnificent ŞThefuperfluouſlyExpenſive.

The Miſer.
The Compaſſionate sThe Unmercifulzor
Uncompaſſionate.
The Clement SThe Indulgent.
2 The Cruel.

$ EC 1.
 TO KNOW MEN . 175

SECT . 3.

Of T EMPER ANCE.
He perfe &tion of every power conſiſts in the
violent focver they may be, are ſo many perfections,
reſpect being had to the Appetite , whereby they are
1
produc'd. But in regard the Appetite was bellow'd
on the Apimal, for its conſervation ,and that,in Man ,
-1
it ought to be ſubject to the ſuperiour Faculties, the
actions of itſhould not be defective , lince perfe & ion
confifts in the force of the action ; nor ſhould
they on the other fide be exceſſive,becauſetheywould
deſtroy health, and diſturb thenobleſt actions of the
Soul. And therefore it is requiſite , they ſhould be
moderace , that fo they may be confortable to Rca
fon ; for, to be conformable to Reaſon , amounts to
no more, then to be convenient for Man, that is, for
his Nature, Nay ,thoſe very Paffions, which are ex
cited in the Will , ought to admit the ſame tempera
tent or moderation : for though they cannot alwaies
caufe an alteration in the Healch , yet may they find
the Soul work about objects , which ought not to
move her , or keep her too long engag'd about fucht
as are not bad. Thence it comes, that over -earneſ
neſs of ſtudy is vicious , in regard it emploges the
Spirit too much in Contemplation and diverts it from
that Adivity, and thoſe lawful cares of Life , which
jaftly
 176 THE ART HOW
juſtly pretend to a ſhare in the actions of man. How:
ere it be', all the Paſſions are regulated by two Ver
tues, thoſe ofthe Concupiſcible Appetite by Tempe
rance, and thoſe of the Traſcible,by Fortitude.
As for Temperance , there are but two kinds of
Paſſions about which it is employ'd, and which conſti
tute the Species thereof, to wie, Pleaſure and Defire.
For though Love be the firft , and moſt powerful of
them all, yetis it impoſſible to makeany conceit or
apprehenſion thereof, otherwiſe then as it is inclin'd
toſome Good, which is either preſent or abſent. If
it be preſent, it cauſes Pleaſure , if it be abſent, it
frames Defire : ſo that Love is,as it were involvd and
confin'd within theſe two Paſions and that Ver
rue, whoſe buſineſs it is to moderate them , does alſo
at the ſame time regulate thePaſsionofLove. Nay
if thingsbe narrowly examin'd , we ſhall find , that
Pleaſure comprehends the two others , and that , in
effect, Temperance hath no other deſign then to mo
derate the pleaſures , derivable from the Goods of
the Soul, the Body , ot External things. But in re
gard, that,oftheſe Goods,there are fome, which are
conſider'd ratber as Abſent then Preſent , and others
onthe contrary : accordingly, Deſire is more manifeft
in fome and Pleaſure in othersand therefore we have
though to ſeparate them .
For thereare three things in generall, wherein our
Deſire may bevicious,to wit, Knowledge,Wealth and
Honours : and there are two others which contribute
to immoderate Pleaſures, chat is, the Senſes, and Di
vertiſements.
As to Knowledge, there being ſome things evil- and
pnprofitable which may be learnt, and that too much
or too little time may be ſpent about ſuch as are
good
 TO KNOW MĖ N. 177
good and profitable, the Vertue whichregulates our
defires in the purſuit thereof may be called Stady, or
a commendable Cursofty.
"For wealth ,ifweregard the diſpoſall, which is to
be made thereof to others, the Vertue employ'd to
that purpofe is called Liberality , and belongs to
Juſtice : But if it bedeſired fora mans private uſe ,
the Vertue which moderates the cares , which a man
takes in the acquiſition and uſe thereof, is called Fru
ġality.
The Deſire of Honour is regulatedby Humility,Mo.
deſty,and Magxanimity. Humility keeps a man from
falling too low in the purſuit thereof; Magnanimity,
from attempting things too high have
moderates the deſires
‫ܪ܂‬, And Modelty
meaner
a man may for
honours.
Pleafuredoes principally regard the senſes, eſpe
cially thoſe of the Taſting and Touching, in a much
as the irregularity of thoſe two is moſt prejudicial to
Health , and the Functions of the Underſtanding. The
Pleaſure of Eating and Drinking is moderated by So-,
friery,and Chaſtity gives a check to the enjoyments of
the fleſh ,
Now whereas there is a neceſsity of Divertiſement,
IH
for the relaxation of Mind and Body , and for the rea /

cruiting of them with new forces, and that ſome

abuſe may be made of the pleaſure found therein j
there is a particular Vertue delign’d for the regula
tion ofthem , to wit , Eutrapelii , whereof there are
ſeveral Species , according to the diverſity of the ob
jects, wherein diverſion maybe found ; ſuchas are
Converſation , Gaming , Malick , Hunting , wala
1 king , and others , whereto there have not yet
any names been given , unleſs it be to that which
O mode
 178 THE ART HOW
moderates the pleaſure taken in Raillery.
THE ART HOW TO KNOW MEN
is not as to this particular , more exact then Moral
Philoſophy , which hath notbeen able to makeadir
covery of all the Species ofTemperance. For there
are many paſsions of the Concupiſcible Appetite,
whereto it hath not aſsign'd particular Vertues , for
their regulation, as for example, Hatred , Averfion,
Ind Sadneſs. Nay it hath not expreſs'd all thediffe
rences of Deſires and pleafures, wherein there may
be ſome failing, aswell as in what concerns the uſeof
the ſuperiour senſes , ſince the ſanie exceſſeswhich
happen in the Taſting and Touching , do alſo occur
in the Sight, Hearing, and Smelling. But as Moral
philoſophy hath , by the general tearm of Tempe
rance, made proviſion for all the particular Vertues
requiſitefor that purpoſe : So our Arthath aſſum'd
the freedom , to comprehend , under moderation ,
all that concernsthe ordering and dire&tion of theſe
Paſsions.
We therefore place the Moderate perſon between
the Voluptuous, and the Inſenſible. The Studious is
comprehended under the Curious , the extreams
whereof are , the Over -curious and theNegligent.
The Frugal perſon lies between the ſame oppoſite
Vices as the Liberal; thoſe two being diſtinguiſh'd
only by thedifferent endswhich theyhave in the diſpo
ſal ofWealth. The Humble theModeſt & theMagna
nimous, have in a manner the ſame extreams. There
be only the Proud and the Ambitious which are dif
ferent. ThatModeſty , wbich conſiſts in theGeſture,
6 is confounded with the character of the Wiſe, or Di
ſcreer perſon : That which relates to Cloaths is cal.
led Handſomneſs, which hath for oppoſites the Gaw
dy,
 TO KNOW MEN . 179
dy, and the Slovenly. But our Art conſiders not
that Vërtae, which is only in the excernal part, as
being eaſilyperceiv'd of it ſelf. The Sober perfon
is attendedby two Vices , both which are in the ex
ceſs, and hattinot anydefect at all. The reſt may be
ſeen by the enſuing Table .
The Moderate perſonsThe Voluptuous.
hathfor oppoſites The Inferfible .
The Curions The over- Inquiſitive.
The Neglągent.
The Frugal The Prodigal.
The Covetous .

The Humble { The Proud

The Abject.
The Magnanimous Preſumptuousus..
The Pufillanimo
{The
The Ambiticus.
The Modeſt ? The Over - baſhful.
The Soberor Temperate şTheGlutton.
{ The Drunkard .
1

The Chaft ŞThe Unchaft.

1
2The impotent.
The cheerful jThe Ridiculous.
The Auftere;
TO
180 THE ART HOW
Υ

To theſe may be added ;The exceſſive Gamſter.

SECT . 4 .

OF FORTITUDE .
ORTITUDE moderates the Paſſions of the
Traſcible Appetite ; for this is the Vertue , which
regulates the Soul , upon the occurrence of things
troubleſome and difficult. Now , though there be
three kinds of Paſſion in this Appetite, to wit, Hope,
Audacity , and Anger , yet are the two latter the
more violent , and the leaſt tra& able ; ſo that this
Vertue is more apparent ,in Anger and Audacity ,then
it is in Hope. And whereas Audacity relates to Dan
gers, and particularly that which is moſt to be fear'd
of any, to wit, Death ; thence it proceeds,that moſt
of the Philoſophers aſsign this Vertue to moderate
that Paſsion alone. But following the Order we
have propos'd to our ſelves , it is to be extended to
all thoſe Paſsions. Nevertheleſs, before we come to
treat ofthe Species of it, this obſervation is to be pre
mis'd, to wit , that there are three ſorts ofFortitude,
that of the Body, that of the Mind, and that of the
Appetite. The firſt is purely natural; the laſt is ac
quir'd byStudy and Reaſon ; the other is partly na
tural, partly acquird . All theſe three have two
principal functions, which are, to aſſault or fet upon,
and oppoſe.
Now
 TO KNOW MEN , MEN. 181
Now as Anger is the ktrongeſt, and moſtordinary
11 Paffion of this Appetite, Meekneſs is accordingly put
in the firſt place , as being the Vertue, bywhich this
Paffion is moderated. There are ſeveral species of
Audacity , according to the ſeveral objects which
oblige it to attack or oppoſe. For, in accacking the
Evil, if it be done in Arms , it makes Valour ; in all
other caſes , it isAudacity, or Confidence. But if it '
flight and contemn great Dangers,itis tearmedMag
nanimity,orGreatneſs ofCourage. On thecontrary,
in oppofing, it is conftancy and Patience.
As concerning Hope , it is regulated by Patience
and Perſeverance. The latter hath a reſpect to the
delay , the former conſiders all the other difficulties,
which may occur in the expectation ofGood.
According to this Order, our Art ought in the firſt
place to examine the Strength and Weakneſs of the
Body and Mind , then ſpeakofMeekneſs, which hath
for its oppoſites, Anger and Inſenſibility , and ſo of
the reſt, as may be ſeen in the enſuing Table.
A Perſon of a ſtrong Conſti- )
tution of Body hath but > TheWeak of Body
one contrary,which is
1 ſtrong.Conſtitution of
Niindhathalſobut one, weakneſs ofMind
which is weakneſs of stind
The Meek or Courteous ŞThe Angry
The Inſenſible.
The Valiant { The Raſhi.
The Coward.
03 be
182 THE ART , &c.
The Bold SThe Imipudent.
2Tbe Timorous.
SThe Preſumptuous
The Magnanimoks The Pufillanimous.
The Conftant SThe Onconftant.
The Obſtinate.
The Patient ŞThe Impat
St ient.
2The upid.
The Perfeverant The Self-willd.
The Faint-hearted.

The End of the Firſt Book .

 183

VE Wh
er
e

THE
A R T
*
How to know

M E
Ε N.
The Second Book.

CHAP . I.

Of the Means whereby Men may

be known.
Aving, in the precedent Book, explicated
the Nature of the Inclinations, the Mo
tions of the Soul, and the Habits, which
THE ART HOW TO KNOW
MEN pretends it ſelf able to diſco
ver ; our deſign call upon us now, to an examination
0.4 of
184 THE ART HOW
of the Means, whereby this Knowledge is to be at.
tain'd .
Now,whereas it is impoſsible to come to the know
ledge of things obſcure, otherwiſe then by that of
thoſe which are already known to us , there is a ne
ceſsicy , that if there be an Art , whereby may be
taught what lies bid in men , it ought to make uſe of
ſome manifeſt and known means, between which and
the things it would know , there ſhould be ſuch a
rapport and connexion , as that ſome certain conſe
quences might be drawn from the one to the other.
And whereas there is not any rapport of this nature,
other then what is between the cauſe and its effect,
or the effed and its cauſe , or between one effect and
another , upon this account that both of them pro
ceed from the ſame ſource, it follows, that there are
three means whereofthis Art may make uſe,to arrive
atthe end, which it propoſes to it felf,and that it may
diſcover aſecret effect , by the cauſewhich is known
* to it,or an obſcure cauſe by a manifeſt effect , and an
unknown effed by another which is evident. Agd
- thefe means are called Signs , becauſe they denote,
fignifie,and deſign the things that are obſcure.
Thus , when weknow a man to be of a Tempera
ment ſubje&t to Melancholy , it may be ſaid that he
hath an inclination to Sadneſs in aſmuch as that
Temperament is the cauſe of ſuch an Inclinacion ,
and then the cauſe is the ſign of the effe & On the
contrary , by the natural inclination which ſome man
may have to Sadneſs, it is preſum'd , that he is of a
Melancholick Temperament ,‫ ܪ‬and in that caſe , the
effect is the ſign of the cauſe. In fine, by the Timo.
rouſneſs, which may be obſerv'd in both theſe per
Sons, it may be judg'd that they are Diſſemblers , in
regard
 TO KNOW ME N. 185
regard that both Timorouſneſs and Diſsimulation
proceed from the weakneſs which attends the melan
cholick Temperament, and then it is, thatthe effect
is ſign of an effe & . Now , lince cauſes and effects
ſerve for Signs to the Art wetreat of , the next thing
to be knowo is,what theſe cauſes andeffects are.
Art , I.

What Cauſes they are which ſervefor Signs.

T is not to be doubted but that the Cauſes , which
ICO
contribute to the diſcovery of men , muſt be fuch as
have an influenceover Man ,and are in him ; that is,
ſuch as cauſe ſome alteration in thebody and Soul,
and promote and change the actions of boch . Of
1 theſe there are two Orders ; ſome are Internat ſome
External.
The Internal cauſes are the Faculties of the Soul,
the Temperament, the Conformation of the parts
Age, Nobleneſs ormcanncſs of Birth, the Habits , as
well Intellectual, as Moral, and the Paſsions. The
External are Parents, the CeleſtialBodies , the Cli
mate, the Seaſons, Aliment , proſperous or adverſe
Fortune, Example, Advice, Puniſhments, and Re
wards . For all cheſe Cauſes make different impreſ
fions upon Man, and according to the ſtrength they
have, they produce in him different effects , and diſ
poſe him to ſuch and ſuch actions. Sothat every Fa.
culty of the Soul, every Temperament , every Age,
every ſeveral kind of Birth , hath its proper a &ti
ons, its particular diſpoſitions, its inclinations , and
ayerſions,
Parents
186 THE ART HOW
Parents do many times derive to their children
thoſe qualities of body and mind , which are natural
to themſelves ; the Climate Health and Sitkneſs,
courſe of Life, Proſperity and Adverſity, Good and
Bad Example ; in fine,the different aſpects of the Ce
leftial Bodies cauſe an alteration in the Body and
Soul, imprinting in them divers qualities, and making
them inclinable to certain Actions.

Art . 2 .

what the Effetts are which ferve for Signs. “

"He Effe&ts which proceed from theſe Caufes are
thers, Spiritual.
are ;
The Spiritual are the qualities of the mind ; the
Inclinations, the Habits , all the actions and motions
of the Soul : for, that they have been numbréd a
mong the Cauſes, was in confideration of the Effects
whichthey produce ; as here they areranked among
the Effects, by reaſon of the Cauſes from which they
proceed. For inſtance , the Înclination which a man
hath to Anger is the cauſe of the Anger ; burit is alſo
the effect of the cholerick Temperament, wbich gives
birth to that Inelination .
The Corporeal Effects confiſt in the Bulk ofthe Fi
gure ofthe parts, in the firſt and ſecond Qualities, in
the Air of the Countenance , in the Carriage and
motion of the Body, as weſhall ſhow more particu.
farly, hereafter:
So that upon cognizance taken oftheſeCauſes, and
a knowledge of the power they have , ſome judgment
may
 TO KNOW MEN . 187
may be made of their preſent or future effects ;
And on the ocher ſide , upon an obſervation of the
Effects,and a knowledge of that whereto chey ought
to be referred , the preſent or paſt cauſes may be
ghel'd at. Thus arc they Signs one of the other,
and THE ART HOW TO KNOW MEN ,
hath a priviledge to make its advantageof them , in
order to the performance of what it promiſes.
But in regard all theſe Sigus create not an equal
knowledge of thechingswhereto they are referr'd, &
that ſome of them denote the ſame with more cer
tainty then others , it is requiſite there ſhould be a
careful examination taken of their Strength and
Weakneſs , ſince that is the chiefeſt and moſt ſolid
3
groundof this Arta

CHA P. II .

Of the Strength and Weakneſs of

Signs
1

5 Art i .

What Judgment is made by the Cauſes.

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

Art. 2 .
of the next Cauſes.
j
termed the Next Cauſes, others are Remote.
From the former , a more certaine judgment may
be deduced, in regard they have a ſtricter connexion
with their effects. Accordingly, the knowledge
which is had of the Temperament, better diſcovers
the inclinations, then any thing that can be inferr'd
from Birth , Age, or the Climate, &c. But there
is not any Cauſe, from which there may be a more
certaine judgment deduc'd of a mans actions, then
the Habit : For he who fhaltknow one to be a juſt
perſon , will be the more apt to affirm , that upon
ſuch or ſuch an occaſion, he will do an act ofjuſtice.
Into this rank may alſo be reduced the Paſsions
themſelves, in reference to thoſe others which are
wong to accompany them ; for the Paſsions“ never
march alone , and there is not any of them butpro
duces
 TO KNOW ME N. 189
duces fome others which either appear with it , or fol
low it very cloſely. Thus Arrogance, Impatience,
Indiſeretion,accompany Arger; and therefore he who
knows a man to be ſometimes tranſported with the
latter , may affirm that he is apt to fall into the others,
And this obſervation is ſo conſiderable, that itmakes
way for the Nobleſt ruleof all Phyfiognomy, whereof
Ariſtotle is the author, and which he callsSyllogiſtick;
and of which we ſhall have occaſion to ſpeakhere
after.
The Qualities or Endowments of the mind do allo
give a certain judgment of the good & bad produ &ti.
ons, which ſhall proceed from them , And it may be
affirmed, that when ſome' man fhall conceive himſelf
oblig'd, out ofthe bent of his own inclinacion, to em
brace fome opinion, or to ſpeak to ſomebuſineſs, he
will judge and diſcourſe of it , anſwerable to the o
pinion the world hath of his capacity and endow
ments,

Art . 3 :

of the RemoteCauſes.
s to the remote Cauſes, if there were ſo great
A certainty in Aftrology as ſome imagine to them.
ſelves, no queſtion but the judgments , which mighe
be made upon conſideration of the Celeſtial Bodies,
would be the moſt certain of any. But we do noć
acknowledge ſo great a power in thoſe Bodies , as
is attributed to them , andwe can grant them at moſt,
but fome ſmall advantage over the Climate , whicha
gives ſome ground to judge ofthe Inclinationsupon
the accompt ofthe Temperament,whereof it is a Re
mote .
 190 THE ART HOW
mote cauſe as well as they. Age and sickneſs may
be put in the fome rank. But good and bad Fortune,
Nobleneſs or meannels of Birth, Examples (under
which I comprehend Counſels, Advice, Rewards,and
Puniſhments ) afford but very doubtful conjectures.
Laſtly, the Seaſons and Aliment make themoſt uncer .
tain judgments of any .

Art. 4 .

what Judgment that is which is made by the

Effects.
s to what concerns the diſcovery which be
A preſup
poſe the difinction we have already made thereof,
that is, that of theſe latter, thereare ſome Spiritual,
fome Corporeal. For generally ſpeaking,the judg
ment which is made by the Corporcal , is more cer
tain then that deduc'dtrom the Spiritual, in as much
as the former immediately proceed from the Tempe
rament, and the Conformation of theparts , which
are the Next Cauſes of the Inclinations ; or they
( viz. the effects ) proceed from the Paffion it felf,
which produces them on the Body, whenthe soul is
ſtirr'd thereby.
5 And as to the Spiritual, which are the Qualities or
Endowments of themind, the Inclinations, the A & i.
ons and Mocions oftheSoul, and the Habits; as there
are many ſeveral Cauſes , whereby each of them >
HE

may be produc'd, ſo the judgment made thereof is

the more indeterminate and uncertain. For the Paſs
fion may be caus’d by divers objects, by the Weak .
neſs
 TO KNOW MEN. 191
nefs of the Mind , by the Inclination , sic. In like
manner , the Inclinationmaybe the product of the
Inſtinct, to the Temperament,andof Cuſtome. The
Habics alſo have, diverſe Principles as well as the
Qualities of the mind , ſo that it is no calie marter
EX
preciſely to alligne the Cauſe , from wbich ,each of
8 chefe Effects proceeds.
Now, ſince there may be a more exact knowledge
deduced from the Corporeal Effects , and that it is of
them only that Phyſiognomy makes uſe, in order to
the diſcovery of the inclinations , it concerns us to
engage upon a more careful examination of them,
and to ſee what their number may be, what the cau
ſes thereof are , and what Strength and Weakneſs
they have, that ſo we may judge, not only of the In
clinations, as Phyſiognomy does , but alſo of the
Qualities of the mind , the Paſſions and Habits,which
THE ART HOW TO KNOW MEN pretends
it ſelf able to diſcover by them .

CHAP. III, 1

Of the Natural Signs.

N the firſt place, we are here to preſuppoſe, that
there are two kinds of Effects, or Signs , which
are imprinted on the Body. Of theſe ,one is the
Natural,which proceeds from the conſtitution of the
Body, and the other Elementary Cauſes; the other,
the Aftrological , which proceedsfrom theStars oc
Cele .
 THE ART HOW
192
Celeſtial Bodies , whereof Metopofcopy and Chiro
maneymakeuſe. We ſhall hereafter examine,whe
ther there be any certainty in thoſe Sciences, and
whether the signs upon which they have fram'd their
Rules, may contribute any knowledge of the Incli
nations,the Paſsions, and the Habits, as they pre
tend to do .
As to the Natural Signs , Ariſtotle hath reduced
them to nine Heads or Articles, which are thefe:
1. The Motion ofthe Body,as the Gate,the
Geſture, and Carriage of it.
2. Beauty ,and Deformity.
3. Colour.
4. The Air oftheCountenance:
5. The quality of the skin.
6. The Voice .
7. The Fleſhineſs of the Body.
The Lurgne, 3of the Paris.
8. The Figure ?
9.
All theſe Signs proceed from Internalor External
Cauſes. And this diftinction is fo neceſſary , that it
makes in a manner, the whole difference there is be .
tween thoſe which are advantageous and thoſe that
are otherwiſe, as we ſhall make appear.
The Internal Cauſes are , the Conformation of the
Parts, the Temperament and the Motive Vertue , the
External are all thoſe things, which come from with .
out , and work ſome alteration in the Body . Thus a
man may go ſlowly , either out of his natural Incli
nation , or out of Deſign , or through Weakneſs.
3
Beauty and Deformity proceed from Nature, Arti
fice,
 TO KNOW MEN . 193
fice, or Accident. The Colour ought to be confo
nant to the Temperament ; but the Air , and fuch
other things may alter it . The Air of the Counte,
nance, and the Voice, the skin, and the Fleſhineſs of
the parts, may receive alteration upon the ſame ac,
i
count. In fine, the Figure of the Parts seither Na.
tural or Accidental, for a man may become crooked ,
and crump-ſhoulder'd , either by a Fluxion , or by a
Fall, orby Nature. True it is, that, of theſe Signs,
ſome are not ſo eaſily changed by the External Cau
ſes, as the Figure , the Air of theCountenance , and
Motion , but the Colour, the skin, and the Voice,do
eaſily receive the impreſsions thereof.
But it being ſuppos'd ,asit iscertain, that the Ine
ternal cauſes are thoſe which produce the moſt cer
tain Signs , we make this further obſervation , Thar
the Figure and Largneſs of the Parts proceed from
the Conformation , theTemperament gives the Co
lour, the quality of the skin and the Fleſhineſs of the
Parts; The particular kind of Gate, and the other
Motions proceed from the Motive Vertue : Buc
Beauty ,the Voice & the Air ofthe Countenance pro
ceed from allthefe three Caufes joyned together.For
Beauty conſiſting in a ſymmetry , and juſt propor
tion of the Members , ' as to colour and grace , che
proportion proceeds from the Conformation , Co.
lour, from the Temperament ; and the grace , from
Motion: The Voice is anſwerable to the Conformi
E tion of the Organs, their Temperament,and the mo.
tion of the Muſcles. In fine,the Airof the Counte
nance,and the Carriage of the Body,have their prin
cipal dependence on the Motion : for in the diftur.
bance of thePaſtions , the Air , which accompanies
of
them , is nothing elſe then a certain proportionthie
P
 THE ART HOW
194
the parts , reſulting from thediverſe motions they
make in purſuit of Good and Evil , which moves
the. Appetite. But that diſturbance of the Paſsion
being calm’d, and taken away, the Air, which remains
fix'd on the Countenance , relates to the Conformati
on and the Temperament,as may be obſerv'd inthoſc,
who naturally have the fameconſtitution and diſpoſi
tion of the Parts, with thoſe, which the Paſſion is
wont to cauſe.

Art. 1 .
..

of the Difference of Signs.

F the signs before-mentioned fome are com
others Proper . The Common Signs arenot
determinated to any one quality , but may fignifie
many , on the contrary, the proper are determinaced
only to one,
Moreover, there are ſome Signs, which, in a man
ner, never change, as the Conformation ; all the reſt
may be chang'd . And among theſe laft, fome are
Stable and permanent, othersare Tranfient, and con
tinue but a ſhort time. Thus thoſe which proceed
from Age and the Climate, are Stable ; but ſuch as
proceed from Sickneſs and the Paſsions, are of ſmall
continuance.
From theſe Diſtinctions, ſomething may be de
duc'd , which may contribute to the diſcovery of the
Strength and Weakneſs of the Signs ; for thoſe which
proceed from external cauſes do not denote any
thing certain. And of thoſe which the Internal cau
ſes have produc'd, the Scable are ſignificators of Per
manent
 TO KNOW MIEN . 195
manent Inclinations , the others may poſsibly de
note the preſent Paſsions,but not the natural Incli
nations , unleſs it be by accident , as Ariſtotle ſpeaks.
Beſides, the ſigns which are the leaſt caſily chang'd
by the External cauſes, are themoſt certain ; ſuch as
are the Figure, the Air ofthe Countenance,and Mo
tion , but the Colour , the skin , the Fleſhineſs of
the parts , and the Voice , are conſequently the leſs
certain,
Whereto this may be added , that the Common
Signs do not ſignifie any thing certain ,unleſs there be
ſomeproper Sign, whereby they ſhould be determi
nated .
Art. 2 .

ofthe Aleans affignid by Ariſtotle to diſcover

the efficacy of signs.
Riſtotle propoſes another Maxim , to find out
.
A the efficacy and certitude of Signs. For he af
firms, chat , ſuch as are obfervable in the principal ,
and moſt excellent parts , are accordingly the moſt
certain, and that, among thoſe, the Head is the moſt
conſiderable ;but,in that, the Eyes challenge the pre
heminence , the Forehead hath the next place , and
then the face , comprehending all that is below the
Eyes. Next to the Head , are accounted the Breaſt
and ſhoulders , in the third place come the Arms and
Legs ; The Belly is the laſt of all , and the leaſt confi.
derable
But this Rule feems fomewhat diſconſonant to the
Maxims of Ariſtotle , nay indeed to Reaſon it felf.
For kie , who aſsigns the Heart for the principle of all
Actions ,
 THE ART HOW
196
Adions, asbeing that part , wherein he affirms the
Paſsions to be framed, ſhould have beitow'd the firſt
and moſt excellent place on the Breaft, and not on the
Head , and have maintain'd , that the moſt certain
ſigns of the Inclinations and Paſsions are derivable
from thatpart, which encompaſſes the place , where
they have their firſt birth. But it is to be obſerved ,
that Ariftotle does not there paſs his judgment, of the
excellency of the parts, as a Philoſopher or Phyſician
would do , he confiders them only upon this refle.
&ion , that the Paſsions are more diſcoverable in
1

thoſe, chen others. And accordingly , he places the

Arms and Leggs before the Belly , though they be
much lefs excellent and leſs conſiderable , as to che
eſſence and nature of the Animal. Now it is certain,
that there is not any part , wherein the Paſsions are
ſooner, and more apparently obſervable , then they
are in the Head: as we ſhall ſhew more particularly in
the next Article .

That the Paſſions are moſt apparent in the

Head .

He firſt reaſon we ſhall give for the more re

Head , is this, that they are not fram'd without the
uſe of the Senſes , from which is derived the firſt
knowledge of thoſe things, that move the Paſsions,
and that allof them', Touching only excepted , are
placed in the Head . Add o this, that the Eſtimative
Faculty , whoſe work ic . is to conceive the things
which
 TO KNOW MEN . 197
19 which are good and bad, and gives the firſt ſhock to
the Appetite , is in the Brain , and that the ſtrength
and weakneſs of mind , which have alſo a depen
I
dence on the fame part , hath a great influence over
the Inclinations and Paſsions. For it is certain , that
Children , Sick perſons , and Women are ordinarily
enclin'd to Anger, outof pure weakneſs of mind , as
having not that heat of bloodand heart, which is re
quiſite for a diſpoſition to that Paſsion.
But the principal reaſonhercof proceeds from the
impreſsion , which the Paſsions make on that part,
For as the Soul hath no other deſign in the motions
of the Appetice, then to bringtheAnimal to the en ,
.
joyment of that Good, which ſheconceives neceſſary
thereto, and to remove the Evil , whereby it may be
22
injur'd ; ſo , to compafs her deſires, the employs all
the parts, that are under her juriſdiction , and cauſes
them to move anſwerably to the intention the bath.
Now, of theſe, ſome being more ſuſceptible of mo:
tion then others , they accordingly make a ſpeedier
diſcovery of the agitation wherein ſhe is , and the
progreſs ſhe makes therein : for there are ſeveral,
degrees in every paſsion. In the firſt place, there is
the emotion, or firſt ſtirring, of the Appetite, which
does not iſſue out of the Soul,as being an immanent
adion : Then the Heart and Spirits are ſtirr'd , as
being the chief Organs of theſenſitive Appetite ; and,
if the Paſsion increaſe, the eyes , the forehead, and
the other parts of the Head ,are ſhaken : but if it ſtill
advance, and come to execution , and that the Soul
would really arrive at the enjoyment of the Good,
and ſhun the Evil , ſhe moves the parts deſign'd for
that purpoſe. till at laſt, ſhe puts the whole body into
motion if the be not prevented.
P3 So
198. THE ART HOW Tour
So that it is to be hence obſerv'd , that the Heart
and Spirits are thoſe parts of the body which are firſt
moved in the Paſſions, Bor the motion of the Heart
is not ſenſible , as that of the Spirits , which is imme
diately to be ſeen in the Countenance , in regard
they carry the blood along with them , the ſudden
arrival ordeparture whereof alters, in a moment,the
colour and figure of the face , which alteration hap
pens not to the other parts, and that for two reaſons.
One is , becauſe the Spirits make their recourſe to
the face more abundantly then to any of the other
parts, upon his account , that the Senſes are lodg'd
therein , which ſtand in need of ſpacious channels,
whereby the Spiries may flow thither in greater quan
tities, and with more eaſe. The other is , that the
skin of the Face is ofa particular conftitution,which is
not to be found in any of the other parts. For all
elſwhere, unleſs it be in the palms of the hands,orthe
foals ofthe feet, the skin may be ſeparated from the
feſh : Bue in the Face, they are both fo united toge
ther , that they cànnot be ſeparated one from the
other , without tearing and rending it. Whence it
comes that the colour , which proceeds from the mo
tion and quality of theblood,is moremanifeſt there ,
then in all theret of the body; and this alſo ſo much
the more, for that the skin there is very chin and de
licate ; which is noč to be found in the hands and
feet. So that, it being ſhewn , that the Paſsions do
principally and more eaſily change the colour of the
Face, then that of any of the other parts , it is to be
maintain’d as certain , chat, in ſuch a cafe, it muſt be
the place where they appear fooneſt and moft evi
dently .
Moreover, whereas the Soul, being ſtirrd, moves,
not
 TO KNOW MEN 199
not onely the Heart, the Spirits, and Humours, but
alſo thoſe parts , which move voluntarily ;it is not to
be queſtion'd, but that thoſe which are moſt ape to
1
motionare the firſt firr'd by her though their moti
on contribute butvery little to the execution of her
bu
deſign. Fors towhat end ſerves the wrinkling ofthe
forehcad the lifting up of theEye-brows', and the
widening of thenoſtrils inthe paſſion ofAnger ; or,
na
UNI
in Baſhfulneſs,thecaſting down ofthe eyes, bluſhing,
and being out of countenance And yet it is not to
be doubted, but that all theſe motions proceed from
the diſturbance causd by the Paſsion intheSoul , and
whereby the is hurried, to make uſe of whatever
1
ſtands inher way,though it be no advantage to her,as
we laid before.
Since therefore that, of the parts , there are not
any ſoſuſceptiblc of motion, nor ſo ſuddenly betray
their reſentmentof the Paſsions , as chofe which are
in the Head, Ariſtotle had reaſon to aſsign itthe firſt
place, astowhat concerns Phyfiognomical Signs ; and
to diſpoſe the eyes in the moft excellent place therein ,
then to bring in the forelicad, and ſo conſequently
the others, for the reaſons we have alledged.
Art 4 .

That the Indinations are moſt apparent in the

Head.

T might be ſaidthat all this Diſcourſe does indeed

demonſtrate the appearance of the Paſsions more
remarkably in the Face,then any where elſe ; but that
the ſame ching is not to be concluded as to the Incli
P 4 nations:
 200 THE ART HOIV
nations, and that all this alteration, and all theſe mo.
tions , which are conſequent to the agication of the
Soul , are only tranſient Signs , incapable of denoting
permanent diſpoſitions, ſuch as are thoſe of the Incli
nations and Habits. But we conceive it no inconfi
derable advancement to have ſhewn, that the Cha
racters of the Paſsions are principally apparent in
that part of the Body, ſince that., according to the
rule ofconformity, whereofwe ſhall ſpeak hereafter,
thoſe who naturallyhave the ſame air, which the Paſ
Gon cauſes, are inclinable to the fame Paſsion.
However it may happen, if the Temperament, the
Conformation of the parts, and the Motivê vertue,be
the cauſes of permanent Signs , it is conſequently
certain , that there are not any parts , wherein the
Formative vertue ads more efficaciouſly , then it
does in the Head , by reaſon of the excellency of its
Operations, and its Organs; no parts, wherein the
Temperament can be more caſily diſcover'd , by rea
ſon of theparticular conſtitution, which the skin isof ;
in fine, no parcs, wherein the motive vertue is ſtron
gergand more free in its motions, ſince there it is in its
properſeat and vigour.
To theſe reaſons, this may be added that the great
variety ofthe organs, which are in the Head , ſupplies
us with a greater number of signs , then any other
part whatſoever, and that, Audacity and Fear taken
away, as alſo ſomeothers which have dependance on
them , there is not any Paſsion that leaves its marks on
the parts,whereby theHeart is encompaſsid. So that,
without any further difficulty,wemay allow the Head
the preheminence , asto whatconcerns the Signs ob
ſervable in phyſiognomy.
Art.
 TO KNOW ME N. 201

Art. 5
That the Inclinations are diſcoverable by the
Arms and Leggs.
ſeem deducible from theſe laſt reaſons, that
Imegay the
Arms andLeggs , and admit them to be the places,
from which, next to the Head , there may be drawn
ſach Signs, as may pretend tomoſtcertainty , and
whereof there are a greater number , and confe
quently, that the Breaſt is not ſo conſiderable as they
are . And indeed, if the Air of the Face , the Be
haviour , and motion,bemore certain signs then the
Figure, as Ariſtotle , in theſe words ſeems to affirm ,
ισχυρότερα έντοίς ήθεσι, και καλα τις κινήσεις και τα σχή
? Meta , placing the Figure after the Motions itis cer
tain ,that they are much more apparent in the Geſture
and Gate,then in the Breaſt,wbere it may be thought
there is only the Figure to be conſider'd.
But we are here to call to mind, what we have ſaid
elſewhere, to wic , that the Paſsionsmay be conſi
der'd in their firſt ſtirring , and in their execution ,
and that the execution isnot alwaies conſequent to
theſtirring and emotion. Now the Arms and Legs
are the principal organs in order to the execution of
what the Appetite commards , and the Heart is the
principle and ſource of the emotion. So that the
marks which this latter gives are more univerſal,
and more certain then thoſe of the others , it being
affirmed , that the Heart is alwaies mov'd in the Pala
fions andthat every Paſsion comes not to execution.
I
 202 THE ART HOW ,
I add further , that the Breaſt and shoulders have
alſo their particular carriage and motion , as well as
the Arms ; beſides, thatthe motion of the Arms, and
the manner of Going, may be chang'd by cuſtom ,
whereas the fame thing cannot be faid of the Figure
of the Breaſt , wbich alwaies denotes the Tempera
ment of the Heart, and , conſequently, the Inclina
tions. And as for Ariſtotle, we are to affirm ,that he
does not make any compariſon between the Air of
the Countenance,and Motion , and Figure ; but he
compares theſe three together with the other signs,
as, for example, the Colour , the Voice , the quality
of the skin , and the Fleſhy parts , which no doubt
are much leſs certain then the former, aswe ſaid elſe
where. So that it is to be maintain'd ,as manifeſt, that
the moſt excellent place , from which the moſt re .
markable signs of Phyſiognomy are to bedrawn, is
theHead ; the next to that, the parts which encloſe
the Heart; the third , the Arms and Leggs; and the
laſt, theBelly. For though this laſt hath ſomerighe
to diſputethe precedence with the Arms , by reaſon
ofthemany signs found therein , eſpecially as to what
concerns the Temperament ; yet it is moſt certain that
modeſty does not eaſily permit that part to be confi
derd,whence it muſt needs follow , that the signs are
ſo much the lefs manifeſt , whereto may be added
this alſo, that they do not principally denote the ope
rations of the fenſitive Soul , but only of the Vegeta
tive, and that it is only by accident, that it makes any
ſignification ofthe other.

Art .
 TO KNOW ME N. 203
5

Art . 6.

From what places the signs are taken,

He moft conſiderable places from which the signs
are to be taken , are, as Ariſtotle affirms, thoſe
lo ersej oporhoews anciens émispémia give tur, In quibus
i fapientia multe apparentia fit ; which affertion may
be explicated twoways. The former, that the parts
where Wiſdom and Modelty ought to be moſt appa
rept, are thoſe which diſcover the moſt certain marks
of theInclinations, so that the air of the countenance,
and the carriage or deportment of the Body, making
the principal diſcovery ofWiſdom in aman , it is ac
cordingly from thoſe places , that we are to derive che
moſt aſſured signs ofphyſiognomy. For,asPrudence
brings along with it a general diſpoſition to all the
other Vercues ; So , on the other side, Imprudence
inveſts a manwith afuſceptibility of allſorts ofVices
and Imperfections. So that the places, where thoſe
two qualities are moſt remarkable, muſt of necefficy
furniſh us with the signs of allthe other inclinacions,
The ſecond Explication of that Affertion, and , in
my judgment, the better, is , that the external parts,
whereof the Soul ſeems to ſtand most in need, and
1 wherein ſhe imploys the more art and condu &, whe
ther as to the framing of them , or keeping them af
ter they are fram'd ,are thoſe from which we are to
extract the moſt certain Signs of the Inclinations.The
reaſon, this, that the Soul, making a faller diſcovery
of her ſelf,and , in ſome ſort, more marifetly pro
ducing her ſelfin thoſe parts,than in the others, may in
them
 204 THE ART HOW
them alſo make a greater diſcovery of her Inclinati
ons. Now, it is generally acknowledgʻd, that there
are not any, wherein her cares, her conduct, and her
induſtry are more apparent, than in the eyes, and in
the other parts of the Head; in regard that all the
Senſes, nay, Reaſon it ſelf, are lodg’d therein ; and, I
next to them, in the Breaſt, upon this account, chat
it comprehends the ſource of life, and that the Ap
petite hath its reſidence there ; And laſtly, in the
Arms and Leggs, as being the inſtruments of volun
tary motion , which, next to Sentiment, is the nobleſt
quality ofthe Animal.
From the precedent Diſcourſe, it is eaſily ſeen,
that there cannot be an aſſured judgment madeof the
Soul's Inclinations, otherwiſe than by the proper and
permanent Signs , and that cheſe are commonly drawn
from the Figure, the Air of the countenance, the
Motions, and the Fleſhy parts of the Body. So that
among the signs propos'd by Ariſtotle, the Figure,
and Air of che countenance have the firſt place. Then
follows the Motion, in as much as the Animal does
not move, but anſwerably to the motion of the AP
petite , and ſo it is eaſie to judge, of what quality
the Appetite is, by Motion , which is one of its ef.
fects." "The Aeſhy parts of the body have the third
place, in regard they denote the matter, whereof chę
body conſiſts : Now, every matter requires its par.
ticular form , and fo , by the qualities of the matter,
the qualities of ihe form may be known, The Skin
and Hair come next, in as much as they are certain
diſcoveries of the fleſhineſs. In fine, Colour and
the Voice bring up the Rear, and have the laſt place ,
in regard they may be eaſily alter'd, eſpecially the
Voice, which is chang'd in a moment, by the Paſi.
ons,
 TO KNOW MEN. 205
ons, by the leaſt fluxion, and by an hundred other
ſuch accidents.

Cioci
95 ដ៏ ខ្ញុំ ៗំ ខ្ញុំ
CHAP . IV .

Ofthe Rules, which Phyſiognomy

bath fram’d upon the natural
Signs, in order to the diſcovery
154

oftheInclinations
S all the signs, whereof we have treated,
taken diſtindly onefrom theother, afford us
A not a very certainjudgment ofwhatwe would
deduce from them ; and that it is requiſite , there
ſhould be a concurrence of leveral of them , tomake a
perfect denotation of what we would diſcover therby ;
ſo Phyſiognomy hathreduc'd them into diversClaſſes,
wherein are comprebended all thoſe which have any
relation to the ſame end and ſignification . And the
number of theſe claſſes is drawn from four rapports
and reſemblances,which may be between Men & other
things ; it being conceivable, thatone man may have
ſome reſemblance to another , who ſhall be mov'd
by ſome paſſion, or to Men of another Climate, or
to Women , or to Brutes. Now, upon theſe four
reſemblances, Phyſiognomiy hath made four general
Rules , which bolides that they promote its particular
deſign,
 206 THE ART HOW
deſign, do further diſcover the initials ofthat Science,
andthe improvements it hath made, in ſeveral Times
and Ages.

Art . 1.

oftheProgreſs ofPhyſiognomy.
Conceive then , it may be laid down as a
Ibeginnings
thing.cioeandqeletion desteha phyfiognomy had it
advancements, as the other Sciences
had, which have not of a ſudden, and, as it were, at
the firſt ſtartz nor yet in the fame Age, attain'd the
perfe &tion and accompliſhment which Timeand after
experiences have brought them to.And it is very pro
bable, that the firſt obſervations made thereof, were
taken from the effects, which the Paſſions produce in
the countenance , and that it having been obſerv'd,
that a Man tranſported with Anger, or caſt down by
ſadneſs, had his countenance in ſuch or ſuch a poſture,
ſome obfervant Perſon inferr'd che likelihood there
was, that thoſe who naturally had their countenances
fo, were accordingly inclind to the ſame Paſſions.
For this manner of judging of the Inclinations is
more confonant to common ſence, and the moſt eafie
to be obſerv'd . Afterwards there was taken into
confideration the reſemblance which may be becween
men , and other Animals, and a judgment was made
of the conformity of their Inclinacions, by the re
femblance there was between them . Then was there
notice taken ofthat which is between the Sexes ; and,
at laſt, that between men of different Climates. For
it is certain , that the Sexes, in each Species, have the
Figure of the Body and the Inelinations differene,
 TO KNOW ME N. 207
as well as men of different Climates , and that if there
be a reſemblance, as te Figure, between any two of
them , there ought to be alſo the ſame, as to their
Inclinations.

Art. 2.

That the Syllogiſtical Rule was added by

Ariſtotle.

Hus far went the Antient phyfiognomy.To theſe

obſervations Ariſtotle hath ſince added the Rule
which he calls Syllogiftisal. Now , though the rules
which the antient Profeſſors of Phyſiognomy made uſe
ofwere not bad,yet werethey not certainenough, to
eſtabliſh a Science upon them , in regard they did not
employ them all in their judgments, nay, indeed us'd
them not as they ſhould have done, and that they
wanted the Syllogiſtical Rulewithout which theother
are defective. And thence it came that Ariftotle found
fault with them , and bath ſhewn, by folid reaſons,
*
that there was no cercainty in their Science.

Art . 3.

The defect ofthefirſt Rule ofPhyſiognony.

F Or,as to what concerns the firſtmeans,wbich they

call apparent Conformity or Reſemblance,éma -
mild ;they minded not that there are many contraryln.
clinations, wbich cauſe the ſame conſtitution of coun
1
tenance, as, for inſtance, Forricude, and Impudence,
Beſides,
208 THE ART HOW
Beſides, the Air of countenance is chang'd in a mo
ment, according as the Soul is mov'd , and ſo a man
naturally fad, may expreſs a certain cheerfulneſs in his
countenance, upon the occurrence of fomeagreeable
objeđ . In fine, this Rule is very imperfect, and
confind the ſtudy of Phyſiognomy totoo narrow
limits.

Art . 4 :

The defectiveneſs of theſecond Rule.

THerfecond Rule, which they between
draw fromManthierez
and
other Animals, is yet more doubtfull, eſpecially con
ſidering the manner, how they made uſe of it. For
there isnotanyman, as Ariſtotle affirms, who hath an
abſolute reſemblance with any other Animal whatfo
ever, but onely in ſome particular part ; and there is
ground to doubt, whether any one part is capable of
creating a judgment of an Inclination, proper to the
whole Species. Secondly, it is to be conſidered, that
there are few signs proper andpeculiar to any one
Species, and that there be many common ones ; and
therefore the reſemblance which is made between a
man and ſome other Animal , by the common Signs,
will be defective, and ſignifie nothing, Gioce it may
be alſo made to another different Species. Nay, if
the reſemblance be made by Signs proper to ſuch a
Species, there will fill be reaſon to queſtion, whether
thoſe Signs do determinatelydenote ſuch an Inclinati
on, ſince it is to be conceiv'd , every Animal hath ſe
veral others. Thus the Figure proper to a Tygre,is,
 TO KNOW MEN . 2009
to have a very ſpacious mouib, ſhort ears, and the
skin ſpotted , But this cannot deſign a particular In
clination, in regard that being a ſtrong, cruel, and
indocible creature , it cannot be determined to which
of theſe qualities that Figure may have any core
reſpondence. And therefore the ancient Phyſiogno
milts, could not, by thisRule, make any judgment of
the Inclinations , whether they made uſe of thoſe
Signs, which are common , or thoſe which are proper
to the Animals,

Art. 5 :
Home Ariſtotle makes iſe of the ſecond Rule.
Itwill be ſaid, that, bythisreaſon , Ariſtotle de
ſtroys as well his own doctrine, as that ofthe An .
tients, it being found, thàr, in other places, he makes
* uſe ofthisvery Maxime, That ſuchi, or ſuch a Figure
denotes fuch, or ſuch an Inclination, and that this is
ba
applicable to Lions,Eagles, Ravens, & c . It is true,
that Ariſtotle, in appearance, makes uſe of the fame
1. Rule, buc it is after another manner thien the old
Phyſiognomiſts had done. For theſe conſider'd not
the marks and ſigns of Animals ; and thereupon they
concluded, that he who reſembled them in thar, had
the fame Inclinations, as were found in the Souls of
thoſe Animals.
On the contrary, Ariſtotle conſiders not the signs
as proper to the Animals, but as proper to the Incli
E nations; which having not been obſervd by Baldus,
occafion'd that great perfon to fall into a manifeſt cor
tradiction . And accordingly, he afterwardsteaches,
how that obſervation is to be made, and affirms, thar
 210 THE ART HOW
we ought to conſider ſeveral perſons who have the
ſame natural habit, ſuch as maybe, for example, For
citude, and mark, in what particular Sign they agree :
and it ſhall be found, that their reſemblance will be
in theſe particulars, in having the mouth large, and
the extremities thick and ſtrong. Then you are to
make your reflection on thoſe Creatures, which are
known to be naturally ſtrong, as Lions, Bulls, Eagles,
and Tigres, and finding that all theſe kinds of Ani
mals have thoſe parts after the ſame manner, it will
be very probably judg'd, that they are the marks of
Strength or Fortitude.
But this is not yet ſufficient, it is further requiſite,
that we examine, whether there may not be fome
other Creatures, which, though they be ſtrong, yet
have not thoſe marks : for if there be not, the Sign is
certain, otherwiſe , fome doubt may be made ofit.
And the fame courſe is to be taken , in order to the
diſcovery of all the other Inclinations. But after what
manner focver we may make uſe of this Rule, yet is it
1
not ofextentenough , to perform what may be made
out by Phyſiognomy, in regard there are but very
few Creatures, whereof we can have the knowledge
of their particular inclinations, and the Figure of the
parts correſpondentto thoſe Inclinations . So that it
ic is then only to be accounted certain, whenit is con:
firmed by the others, and particularly by the Syllo .

giſtical Rule ,which ſupplies the defect of theſe four.'

Art.
 TO KNOW MEN 211

Art. 6.

what the Syllogiſtical Rule is.

N inclinations and paffions, in a way contrary to

the others, in as much as it does not require proper
Signs; but , from an inclination and a paifion known
2 by thofe marks, it deduces the diſcovery ofanother,
which hath not any. And this Rule is grounded on
the connexion there is, between the Inclinations, the
Habits, and the Paſſions. For one being the effect of
the other, it may bejudged, that a manhath an in
clination to fuch a paffionor habit, though there be
not any sign proper thereto, and which may make
any diſcovery of it, as being onelyknown, that the
man hath that which is the cauſe of this. Thus having
once known, that a man is timorous, it may be ſaid,
that he hath a natural inclination to Avarice, and
conſequently that he is 2 Mifer ; that he is guilty of
artifices and diffimulation , that his fearfulneſs cauſes
him to ſpeak with a certain mildneſs and ſubmiſkion 3
that it renders kim diftraftfull, apt to ſafpe & , hard
of belief,a bad friend, &c. Thus Ariftotle' gives an
cxample of this kind of Judgment, affirming, chat,
if a man be ſubject to Anger ,and of ſmall fawre,he
is Envious. But I couceive there is an errour in the
Text, and chat inſtead of usrepòs,which fignifiesliccle ;
it ſhould be read mixpds, which is as much asfroward,
1 humourſome, and one who is not pleafed at ang
thing, as we ſhall fhew in its proper place.
As co the other four rules, thoſe which are takeni
fromthe Air of the cosntenance,and the reſemblance
Q2 there
 212 THE ART HOW
there may be between the Sexes , are the moſt certain,
and the moſt generally acknowledgid. For there is
hardly any sign but may be referr'd to them, as
Αriftotle affrms ; καλώς και έχει πάνlα τα σημάα εναφί.
Soy os th Argenhav, vysis äpper ry säau . That of
the Climates is more generall then theother, which
is taken from the reſemblance of Animals : but it is
not ſo certain in regard that all thoſe who are of the
fame Climate, are not of the fame Temperament , and
have not the ſame Conformation of parts ; and there
fore this is no neceſſary conſequence, that becauſe a
man is born in Greece,he muſt be vain,unconſtant and
a lyar : and ſo of the reit .
666666

CHAP . V.

After what manner THE ART

HOW TO KNOW
MEN , makes uſe of the
Rules of Phyſiognomy.
Art. 1.
How the ſaid Art makes uſe of the firſtRule of
that Science .

Hus have we given an account ofthe Means

T whichphyſiognomy makes uſe of,in order to
the diſcovery of the Inclinations, and which
the
 TO KNOW MEN . 213
1 the Art we teach ought alſo to employ, in proſecuti
3. on of the ſame deſign. But beſides that there are ſome
others befides ihole , and that it hath many more
things to diſcover than the other , it will not propoſe 1

its Rules nakedly ,as Phyſiognomy hath done,but eſta

bliſh the grounds thereof, before they be reduced
into practice.
When therefore the firſt Rule tells us, that thoſe,
who naturally have the fame Air, and the ſame Cha
ra&ters attending the motion of a Paſſion, are in
clin'd to the fame Paffion ; it is to be noted, that the
ground on which this Rule is eſtabliſh'd , is the know
ledge oftheCharacters of the paffions, For, it were
to no purpoſe, to affirm , that be, who naturally hath
the Characters of Anger, is inclin'd to Anger, if it
be not known, what the Charaders of Anger are.
This Art therefore pretends to draw a pourtraiture of
every paffion in particular, to deſign the Air and Fi
gure it gives to all the parts of the Body, and all the
motions it excites in the Soul . For,beſides what it will
contribute to the deſign the Art hach to make known
the paſſions, which cannot remain ſecret after ſo ma- '
ny indicia given thereof; It will alſo ,by that means,
declare thoſe which are conſequent one to anorber,
and between which there is a connexion,the ground
of the Syllogiſtical Rule ; and by degrees, make that
rule conduce to the diſcovery of the paſſions. - It muſt
therefore divide the Treatiſe of the Characters, into
two and twenty Chapters, whereof the firſt eleven
ſhall treat of the simple paflioms, comprehending
among them Delire, Laughter, and Weeping ; and
the ocher eleven ſhall treat of the Mixt Palions,ac
cording to the order we have ſet down before.

Q3 Art,
 214
THE ART HOW

Art . 2.

How it makes uſe of the ſecond Rule.

S to the ſecond rule, which teaches, that thoſe
A mea, who have ſome parts reſembling thoſe of
ſome other Creatures; have the fame Inclinations
with thoſe Creatures , it is to be examin'd , whar
Creatures thofe are, which may give a ground for this
1
rule. For all are not fit to be admitted into chat pre
dicament, either in regard that ſufficient obfervations
have not been made of them, or thac chey are at too
great a diſtance from the nature of man, asInfects,
Serpents, Fiſhes, &c. Ariſtotle therefore in bis Phy
fiognomy hath pitch'd upon twenty ſeven , to wit,
fifteen four- footed Beaſts, and ſeaven Volatiles. The
former are the Lion, the Panther, the Horſe, the
Hart , the Ox , the Aſs , the Dog , the Wolf, the
Swine, the Goat, the Sheep, the Ape, the Fox,
the Cat, and the Frog. The other are, the Eagle,
the Hawk, the Cock , the Raven , the Quail, Sea
Fowl, and ſmall Birds. Others have added to theſe,
the Owl , and the Oſtrich. It is therefore requiſite,
there ſhould be ſomany Chapters deſign'd, wherein
muſt be treated, of the nacures of theſe Animals, and
1
eſpecially of thoſe parts of them, whereto thoſe of
men may have any reſemblance, and of the Incli
pations they denote.

Art.
 TO KNOW MEN . 215

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

$ to the third Rule, which hews, that he, who

A hath any ſemblance to Men of ſome other Cli
mate , hath the ſame Inclinations as they have ; this
is grounded on the Figure of the Body , and ſuch In
clinations of the Soul,as that Climate caules. But in
aſmuch as the Climate is to be conſider'd , notonly
.
by the poſition of the Heavens,but alſo by the nature
.
of the Soil, by the Scituation, by the Winds reigning
there, it is requiſite in the firſt place to treat of that
Conſtitution of the Body,and the Inclinations,which
a hot,dry, cold, or moiſt Climate may cauſe; and
afterwards of thoſe , which may proceed from a
L moiſt, or dry , fruitful or barren ſoil. In the third
ch
place, ofthat which is conſequent to the ſcituation, as
it is oriental or occidental , high or low ; maritime,
or mediterranean. In fine, what contribution may
be made thereto by the ſeveral Winds, Eaſt, Weſt, ,
North and South.
Thence it muſt deſcend to the Figure and Man
ners of thole Nations, which dependpartly on theſe
cauſes,partly on the original of the people themſelves,
whereof they fill retain ſome cindure , as alſo on
the good or ill fortune which haih attended them,
and cauſes them to change their former diſcipline,
and their ancient courſe of life. This Treatiſe muſt
needs be long , and will require great pains to bring
it to a period. For , beſides that there muſt be ſome
Q4 reaſon
 216 THE ART HOW
> reaſon given of the particular Figure of every people,
and its inclinations, which is a thing very hard to do ,
it muſt alſo give an account of the Laws , which are
properthereto, in regardthat the Law,as Plato ſayes,
is thefinding out ofTruth ; all ſorts of Laws being
not convenient for all manner of Nations , but only
ſuch as are conformable to their natural diſpoſitions ;‫ܪ‬
and he who hath lighted on that Conformity and
Correſpondence, hath met with Truth. But ' how
ere it may be , this Diſcourſe is to be divided into ſo
many Chapters, as there are Climates, and thoſe ſub
divided again into fo many Sections, as there be Na.
tions inhabiting each of them .
Art. 4.

HowRulethe said Art makes uſe of thefourth

.

He fourth Rule teaches us, That thoſe men who

T
ing theBeauty of Women, have the ſame Inclinations
as they have, and on the contrary . This is groun
ded on the Beauty, which is peculiarly anſwerable
to either Sex, as alſo upon the Inclinations, which are
riatural to each of them . It is therefore requiſite,
there ſhould be a diſcourſe concerning Beauty , and
that it ſhould be divided into two Treatiſes ; whicreof
the former ſhall Thew low allthe parts ought to be
madewhich frame the Beauty of Man , and the Ina
clinations attending it. And the other isto give a
particular account of the parts whereof the Beauty
of the Woman confifts , and the Inclinations corre
>

ſpondent
 TO KNOIT MEN . 217
ſpondent to her Sex. All this ſhall be treated in fifty
Chapters, there being no leſs then twenty five parts
in each Sex , whereby they are repreſented as dif
12
fering one from the other , the Colour and Propor
f
tion ,which ought to be between them , being compre
hended therein.

Art . 5.

Why The Art how to know Men treats of the

T Temperaments.
Ut in regard theſe two laft Rules are principaliy
Blue
grounded on the Temperamene, before we come
to the examination of them , it is requiſite there
ſhould be a previous Treatiſe of the Temperaments,
and a diſcovery made of the Inclinations, which each
of them cauſes in the Soul,and the Figure it gives to
the parts ofthe Body. And this is to bedone in fifty
two Chapters,wherof the firſt ſixteen'ſhal treat of the
Temperaments which are conformable to the whole
Body; and the other thirtyfix ,ofthoſe of the Nobler
parts.For there are ſome principal temperaments cor
reſpondent to the fourHumours, when they are only
predominant, to wit , the Sanguine, the Cholerick,
theMelancholick , and the Flegmatick ; then each of
theſe hath fome one of the other humours predomi
nant under it, as the Cholerick - Sanguine, the Melan
cholick - Sanguine ,& c. and that makes up the number
of ſixteen . In fine , every noble part is either tem
perate , or hot, cold , dry , or moilt , or is hot and
moiſt, hotand dry, culd andmoiſt, cold anddry. So
that there being four noble parts , and cach of thoſe
A having
218 THE ART HOW
having nine differences of Temperaments, all put to
gether,make up two and fifty kinds of Temperaments
which muſt be known, in order to a judgment of the
Inclinations.
Art . 6 .
That there are other Rules beſides thoſe of Phy
frognomy , whereby the Inclinations may be
diſcover'd .
Hus is it , that The Art how to know Men makes
THE
uſe of the Rules of Phyſiognomy, for the diſco
very of the Inclinations, and how , upon ſmall foun
dations, it deſigns the greateſt ſuperſtructure, where
of Science ever attempted the carrying on. But it
does not think that fufficient, as having added thereto
ſome other means whereof phyfiognomy makes no
advantage. For,beſides that it makes the very effects
of the Inclinations to contribute to the diſcovery of
them, to wit, the deſire of doing the actions, and the
pleaſure there is in doing them often ;‫ ܪ‬it being a
thing out of all diſpute, that if a perſon be obſerv'd
to be often deſirous to do the ſame thing , or that he
does it many times with a certain pleaſure, it is a cer
tain ſign of the Inclination he hath thereto . Beſides
this, i ſay ,it very advantageouſly makes uſe of the
remote cauſes , whereofwe have made mention be
fore ; for though the judgments , which may be de
duced from them , be not abſolutely certain , yet do
they either fortifie orweaken thoſe , which proceed
from the next cauſes, which are , as we ſaid , the In
ſtinct, the Temperament, and the Conformation of
the parts. Accordingly, if a man be of ſuch a Tem
perament
 TO KNOW MEN . 219
perament and Conformation , as may beproper for
courageous ađions , and that he bewithall a perſon
well deſcended that he be young, forcunate and rich ;
that he have ſome military imployment , and that he
be of a warlike nation, it iscertain , that the judgem
ment which may be made of his being inclin'd to cou
rageous a& ions ſhall be more creditable, then if theſe
circumſtances did not occur.
But if with that fortunate Conſtitution, he be of a
mean extraction , if he be poor and unforcunate , and
ſtricken in years , if he be of a Profeſſion that abates
his courage, and keeps it down ;ifhe beof a Climate
1 over- hot, or over-moilt, the inclination which Na
ture hathbe{tow'd on him to courageous actions ſhall
bę much weakned by theſe cauſes , how remote fo
ever they may be , and the judgment to be made
thereof ought to be the more reſervd.
It is therefore neceſſary that there ſhould be a
previous knowledge of the Inclinations, which
thefe cauſes produce , that they ſhould be com
par'dtogether, and that it be examin'd how far they
fortifie or weaken the others. Whence it comes, that
having treated of the Inclinations of the Inhabitants
in general , it muſt diſcourſe of thoſe of Children ,
Young perſons, perfect Men, and Old men . Thence
it muſt deſcend to the Moral Cauſes which are in
number ſeventeen ; to wit, Nobleneſs and Meanneſs
of Birth ,Wealth and Poverty, Coveraignty and Sub
jection, Proſperity and Adverſity , and the courſe of
Life , to wit , the Art Military, Medicine, Muſick,
Hunting,Dancing, philoſophy, Mathematicks, the
ſtudy of the Laws, Oratory and Poetry,obſerving the
Inclinations and Manners which accompany each of
thefe Profeſſions : ſo that this will be the work of
one
220 THE ART HOW
one and twenty Chapters. And after all theſe dif-
quiſitions, it may well be confident, that it is able to
diſcover, not only the preſent inclinations , but alſo
thoſe which are paſt, and thoſe which may yet be to
tome ,throughthe change, which eitherhath been ,
or ſhall be made in the Temperament and the Maral
Cauſes.

CH A P , VỊ ..

How the Adions and Motions of

the Soul are known.
He next work of our Art how to know Men
T muſt be', to fhew how the actions and mo
tions of the Soulare to be known, we mean
not thoſe which are evident and manifeft , for it were
ridiculous to give Rules, to find out, whether a Man
be in Anger ,when he is ſeen tranſported with the
fury , which thaç Paſſion inſpires ; or whecher he be
fad, when he complains and laments , and ſeems to be
over -whelm'd with affidion. But in regard there
are ſome Paſsions , which are to be foreſeen before
they areframed ; and thatof thoſe which are ſo chere
are ſome that are not produc'd to any great height,as
Hatred : that ſome of them are theatrical and feig
ned ,as thoſe of Flacterers ; Nay,that there are ſome
cloak’d with contrary appearances, as when a man
would have it thought he loves another perſon,
though
 TO KNOW MI- E N. 221
though he hates him ; when one makes thew of a
certain joy , when he hath much ado to ſmother his
4
grief ; in Ane, Deſigns cloſely carried on, ſecret Agi
ons , theunknown Authorsof known actions : All
theſe things , Iſay , are the main ſubject of the Art
we ſpeak of, and the Rules it gives for the knowledge
of them . And no doubt but there are ſuch Rules,
ſincethere is notany thing conſiderable fram'd in the
Mind , which may nor be diſcover'd by the Cougte
nance , by a mans Words , by the Effects , and ſome
Circumſtances,from which there may certain , or , at
leaſt, very probable conjectures be deduc'd.

Art I.

That there are two kinds ofA &tions.

Bxking,
E it obſerved then , that there are generally ſpea
ingtwo kinds of adions ; ſomeſimple and plain,
and ſuch as they appear to be , others, deceitful, and
cloak'd with diſsimulation. All the difficulty to be
overcome in the former ,' is, to diſcover the end for
which they are done. For, in every A&ion, there is
alwaies the apparentand manifeſt motion , which is
thematter , and as it werethe body of the Action ;
and the Intention, which is the form ; and, as it were,
the Soul of the Action , and that is ever obſcure and
hidden. Tkus when there is a neceſsity of fighting
againſt the Enemies ofthe State , the act of fighting
isthe matter of the A & ion, and is evident ; but the
End and Intention of it is a feeret, in regard ic is not
known , whether it be for Honour , or Advantage,
whether it be done out of force or by example,& c.
There
222 THE ART HOW
There will be therefore a particularChapter for dif
covery of the Ends and Intentions of the Actions,
mi

Art. 2 .

of Diffimulation . Wh
S concerning the orber, A &ions , which are Wh

A cloak’d and cover'd with Diſsimulation, the dif

covery of them is much more difficult , for that diffi
be
i per
culty occurs not only in the body of the Action , but
whe
alſoin the End of it, which is throwded in divers pre
one
tences. And among Actions , the External may be
I
diſguis’d under contrary appearances; and the Inter DIE
nal, which arethe Thoughts and the Paſsions, may be whic
eaſily diffembled. Befides , Difsimulation inſinuates lich
it ſelf into the Words, the Countenance, and the ff.
fects, whether it makes its advantage ofthem diſtinet
Call
ly,cr altogether,as we ſhall fhew more at large inthe
Treatiſe ofDiſsimulation .
tain
Now the means, whereby the Art , we teach, man
pretends to the diſcovery of it , are twelve in num
ber.
The firſt is, to examine the diſsimulation by ic felf,
and to ſec whether there be any likelihood or pro
bability, the thing ſhould be as itis pretended ; whe
ther the countenance of the Diſſembler belyes his
words and whether the Effects are confonant,or con
trary one to another .
The ſecond to oblige him who hath been caught
in it , to diſcover it himſelf by fair words and per ate
fuafions,
fuc
3. To oblige him to it by puniſhments,
4. By
 TO KNOW MEN. 223
4. By Rewards.
5. By preſent puniſhments or rewards .
6. By a threatning of future puniſhments and pro
miſes of future rewards.
7. By importunity.
8. By Wine and Good- fellowſhip.
9. By a conſideration of the perſon who ads , as
whether he be ofa timorous or confidentdiſpoſition,
. whether he have the reputation of being ſincere , or
be a noted diſſembler , whether he be an inferiour
4 perſon who ſpeaks, &c.
10. By a like conſideration of the perſon againſt
whom the diſsimulation is acted , as whether he be
one who is dreaded ,whether a Prince,Maſter, & c .
11. There is yet a further way of diſcovering the
ET Diſsinulation , by a ſudden motion of ſome Paſsion,
which breaks forth, and betrayes what is in the Soul,
ſuch as may be that of Anger.
12. The ſame diſcovery may be made by a ſudden
ſally of Joy.
And upon all theſe ſeveral means , there are cer
tain particular Rules , which ſhall be explicated in ſo
many Chapters.

Art. 3 .
How A &tions may be foreſeen.
Ut we now come to examine, whether there be
any , ,
the Pallions oftheSoul, may be foreſeen beforethey
are fram'd, and whether it may be affirm'd, chat,upon
fuch or ſuch an occaſion , a man will bave rational
appres
224 THE ART HOW
apprehenſions, if hc ſhould chance to be tranfported
with Anger, or fall into Fear, & c. As to the Adions
of the Mind, as they muſt beneceſſarilyconformable.
to the Atrength or weakneſs of the Faculties, where
by they are produc'd ; ſo is it certain , that a man,
who ſhall have the organs , fubfervient to thoſe Fa
culties, well or ill diſpos'd , ſhall have good or bad
productions of the mind , and that it may be affur’d ,
that , when he ſhall be oblig'd to the reception of
ſome ſentiment, or to ſpeak of ſome affair , he will
judge and ſpeak of it , according to the capacity,
which the world was perſuaded he had , as we have
faid elfewhere . The Habit and Inclination do the
like ; for if itbe known a man is Juft ,Magnificent,
Valiant, & c. it will be undoubtedly ſaid, that, when
any occaſion fhall preſent it felf, his ſentiments will be
confonant to theVertue and Inclination he hath.

Art 4 .

How the Paſſions may be foreſeen .

Ut as to the Paſſions , there cannot ſo certain a
Budgmenthe madeof theme candiemeyaonlig
probably be ſaid , that aman will be tranſported with
Anger , and ſufferhimſelf to be carry'd away with
vanity, or ſomeother Paſſion , in regard that Rea
ſon and the Study of Philoſophy may keep him in,
andcorrect the diſpoſitions which he might have to
thoſe Paffions.
Nay ,there is this further conſideration to be made,
in reference to theſe motions, that they are two- fold ,
primary, and ſecondary. The primary or firſt mo
tiors
 TO KNOW ME N. 225
tions burry us away like torrents, and, as it iscom
monly ſaid , comenotwithin the juriſdiction of rea
ſon. The others are not ſo impetuous, and admit of
ſome time to conſider them ; and therefore they may
be the more eaſily checkd. But they are withail
more hardly diſcoverable in as much as they are more
cafily corređed; wliereas the judgment,which may
be made of the former, is more certain, it being
X very hard , that the Habit ſhould be ſo perfect,as that
it might divert Nature from thoſe firſt aſſaults , and
break thatſtrong connexion ,which is between the In
clination and the action .
We are to make this further obſervation that of the
Paſsions, there are ſome may be called the Principal
andPredominant,& others,which are only the Com
panions & Attendants of the former. When a man is
angry , his Predominant Paſsion is Anger , as being
that which hath poffefs'd it felfof all hisSoul, and
whereto are referred all the other Paſsions , which
are framed afterwards, as Arrogance, Inſolenee,Ob
Itinacy , &ic. In like manner, Sadnefs, or Grief is the
predominant Pallion in him who is afflicted ; buo
Fear , Languor, Sloath, Superſticion , are its Atten
dant paffions, In fine, there is not any oneof them,
which , when it is fram'd in the Soul, does not call
ſome others to its aſſiſtance and relief; fo that , the
Predominant Paſsion once known , there's no doube
butthe others are wayting onit. But inregard the
connexion there is between them , may be ſtronger
or weaker , and that there are ſome , whereofthe
conſequence is as it were neceſſary,andothers,whered
init is only contingent, ( For Languor, or Dejection
of Spirit, and Sloath , are in a manner neceſſarily at
tendant on Sadneſs ; but Superſtition does not alwaies
R follow
-
 226 THE ART HOW
follow it.) Whence it may be thence inferr'd, that
the knowledge had of the former is more certain, and
that of the contingent,doubtful.
Let us therefore conclude that there are two waics,
principally, whereby future Paſsions may be fore
ſeen, co wie, che Inclination,and the Connexion there
is betweenthe Paſsions. Whereto may be added,
1
the Strength or Weakneſs of bis Mind, whois to re
ſent it, and the greatneſs of the Good or Evil, which
is to happen to him. For if it be known, that a
man is to receive a great injury , and that be be a
perſon of a weak Spirit, ſome will not ſtick to affirm ,
that he will be overcome by the Paſsion of Anger.

Art. 5.
Whether contingent Actions may beforeſeen.
T will peradventure be objected againft us that
Ithere is not any certain knowledge of things to
come, which are Contingent , in regard they may
equally eicher happen or not happen : otherwiſe, if
a certain judgment could be made thereof, they
would not be Contingent. The Anſwer to this Ob .
jection , which is made againſt all the Sciences of
Divination, is this . That bere are two ſorts ofCon
tingents, fome, which have a natural and regulated
cauſe, whereby , according to the common order of
things, they ought to be produced. Others have no
regular cauſe, but a fortuitous or free, as thoſe chings
that happen by hazzard, or the election of the Will.
Thoſe laſt are purely contingent , and cannotbe de
terminately known any way whatſoever. But the
former
 TO KNOW ME N. 227
1
former are not purely contingent,and the knowledge
bad of them may be certain in the ſequel ofthings,as
notdiffering from that of things neceſſary, ſaveonly
in this, that their cauſesmay be preventedfrom pro
ducing their effects. The actions and paſsionsof the
Soul are of that kind , in as much as there is a coha
6. nexion between them and the Facultics, the Incli
nations and the Habits : for they are effects, which,
be by ordinary conſequence, depend on thoſe cauſes
and chough ſome of theſe effects be free, yet are
3
they not abſolutely fach, when they proceed from
11 theſaidcaufes, and that theſe concurr with the freer
cauſe, ſuch as is the Will.

RO

CHAP. VII.

How the Habits may be known.

Art . I.

of the diſcovery of the Moral Habits,

N order to our fatisfaction , whether the Habits
are diſcoverable or not , we are to remember,
that there are two kinds of them the Intellettual,
and the Moral, and that theſe latter are more caſily
known then the Intelle & ual. For it is more eaſie to
Rz judge
228 THE ART HOW
judge whether a man be Juſt or Temperate, then
whether he be a Phyſician or Mathematician. The
reaſon, given ofthis difference, is, that the Intelle&u.
al Habits make not any impreſſion on the body , and
conſequently leave no fengible mark, whereby they
might be known
But I do not conceive this reaſon folid enough, in
regard the Moral Habits do not alſo make any mani
feſt impreſſion on the body, no more then the Intel
lectual. It is therefore more to our purpoſe to affirm ,
that the Moral habits are more certainly known, be
cauſe the Moral inclinations are determinated to cer
tain Paſſions, which , often reiterated, produce Ha
bits. And whercas there are few who refift their in
clinations, by reaſon of the difficulty and trouble it is
to change them , and that every one commonly dees
what is moft eaſie and delightfull to him : it thence
proceeds, that the knowledge had of the inclinations,
which is well grounded , and certain , enables usto
make a more probable judgment of the habits,where
by they are attended

Art . 2 .

How the Intellectual Habits may be known.

in regard theUnderſtanding is not determinated

to any one Art or Science , rather than another. And
though that, of theſe, ſome have a greater conformi
ty to the Imagination, then they have to the Judg
ment or Memory , yet the great number there is of
them leaves the Mind ,which cannot be naturallyated
de.
termin
 TO KNOW MEN . 229
terminated to one more then another, in a ceriain
indifference. For it may be ſaid , that a man is fit
for Poetry, Painting, or Muſick, by reaſon of his
having a ſtrong Imagination, and not the like for
Medicine, Policy, and the other Sciences, which re
quire a greater portion of judgment. Yet can it
not be affirm'd, that he is effectually a Poet, a Pain
ter, or a Mufician, in regard the inclination he hath
to the functions of the Imaginación renders him
equally fit for either of them . Whereas on the con
trary, the Moral inclinations are determinated to cer
tain paſsions, and thoſe paſſions toparticular Habits.
Whence it may be affirm’d, from the knowledge had
of the inclinations, that a man is endu'd with ſuch
a Vertue, or ſubject to ſuch a Vice ; and it ſeldom
happens that one is miſtaken in thoſe judgments, for,
the reaſons alledged .
There is therefore a diſcovery made of Vertues
and Vices , by the means of the inclinations which are
known , and it is the onely expedient chat Phyfiog
nomy makes uſe of. But our Arc hach ſome other,
from which a greater certainty may be derived ."
Of theſe, the firſt is , to know the end ofthe Acti
ons, which conſiſts in a free, perfect, and abſolute
election ; for he who actsby the direction of thar,
muft necefſarily act by vertue of ſome habit.
1
Secondly, the exceſs and defe &t of the paſſions, in
reference to the objects ; for he who is often angry,
and that in a higher degree then he ought, mult in
fallibly be ad judg'd to have the habit of Arger.
Thirdly , the perſeverance which any perſon is
found guilcy of, in any paſſion.
Laſtly, the effects, which the Verrues and Vices
produce in the Soul and Body. And theſe frame the
R 3 Characters
230 THE ART HOW
Characters ofthe Vertues and Vices, which are to be
deſcribed, according to the order we have ſet down
before .

CHA P. VIII.

OfAſtrological Signs.
Elides the Natural Signs, whereof we have al
BВ ready treated, thereare yet others, which are
called Aſtrological Signs, in regard it is pre
tended thatthe body receives the impreffions ofthem
from the Scarrs and Celeſtial Configurations. Theſe
confiſt, for the moſt part,in certain Lines, which are
principally to be obſervdin the Fore- head, and the
Hands, and are imagin d , to be the effects of the
Planets predominant over thoſe parts.
From fome obſervations which have been made
thereof, there are two Arts framd, Metopoſcopy, and
Chiromancy, or Palmiſtry ; the former whereof con .
fiders the Signs which the Starrs have imprinted in the
Forehead, and the other , thoſe imprinted in the
Hands.
t. It is our work to examine, whether there be any
truth in either ofthem : For if any knowledgeofthe
inclinations and the motions of the Soul may be dea
duced from them, as they boaſt there may, the Art
we teach ought not to fight them ; nay , ' cis requiſite
it ſhould accept of their liſtance, ſince theyare en
bag'd in the ſame deſign, and that nothing is to be
omitted,
 TO KNOW MEN . 231
omitted, which many contribute to the diſcovery of a
thing, ſo intricate asthe heart ofMan is .
But if they have not any thing of certainty, and
that they are onely the recreations , or , poſsibly,
$ dreams and reveries, which the fpiric of Man imagines
to it ſelf, either by way of delight, or through miſ
take, our Art ought to diſcard them as vain , fu
perfluous,and fuperftitious Sciences, not worthyto be
admitted into the ſociety of thoſe of Nature, or to
bufie the thoughts of any man that pretendsevet ſo
little to Ratiocination.
Let us therefore begin with Chiromancy, foritis
7
better known then Metopoſcopy, and ſeems to bave
more evident principles, which may be more eaſily
eſtabliſhed, nay, ſuch as if they prove true, will ſerve
for a groand -work to the other. Yet ſhall I not put
IN
my ſelf to the trouble of any other Diſcourſe thereof,
then what ſhall be containd in two Letters, which i
have already communicated to the publick, ſince they
are pieces, which make up part of the deſign of this
Work and which the impatience of a Friend prevaild
with meto take off from the reſt, to ſatisfy his curio
fity. I ſhall not now abate ſo much as the civilities I
thought myſelfoblig'd to render him ,nor yet the pre
caucions wherwith I would have fecut'd myſelf againft
my Readers. For though that contributes nothing to
my Deſign ,yet will it afford thoſe ſome diverſion who
ſhall take the pains to read it, and give them the fame
pleaſure, which is ſometimes deriv'd from the ſight of
a ſtrange orriament, or fome antique Mode, unex
pectedly brought upon the Stage.
$

R4 THE
2
1
 232
THE ART HOW
ចំ ប៉ាំ ទី ៦៩់ ខំ ខ្ញុំ
THE FIRST

L E T T E R
TO
MONSIEUR B, D , M.
UPON THE
PRINCIPLES
OF

CHIROMANCY ,
SÍR ,
Hen you prefs me to put into writing the
Diſcourſe we had together concerning
Chiromancy,and endeavour to perſwade
me, that it were an injury to the pub
lick, to depriveit of thie Arguments you
heard me make upon that ſubject, I reflect on the
intreaty which Socrates's friends ſometime made to
him, that he would ſuffer his pidure to be taken , and
the confuſion he conceiv'd hereat, after he had fatif
fy'd their deſires. For before that was done, there
was no great 'notice taken of the defects wbich Na.
ture
 TO KNOW MEN . 233
ture had imprinted in his face, and people began not
toheed them ,and withall, to reproach him therewith,
till after they were repreſented upon the Cloach.
The ſame thing, no doubt, will happen to me, when
I ſhall put intowriting the Diſcourſes, whereof you
aſſure me, that you were not diſpleas'd at the recital.
They will come to you with this diſadvantage now
that they are not attended with that grace of Novel
ty which they had then ; They will not be accompa
ny'd with the pleaſure of walking, and the converſa
tion which then rendred them agreeable ; and ap
pearing before the Eyes, whoſe judgment is much
more ſevere then thatof the Ears, the defects there
may be in them will ſoon be obſerv'd, and give me
the ſhame and regret of having obey'd you. Nay,
what muſt be my doom , when I ſhall have other
Judges then your ſelf, from whoſe friendſhip I de
rive a confidence of ſome favour, and whoſe curioſity
for theſe kinds of Sciences may abate ſomewhat of
your ſeverity ? And what reception can I expect,
when I fhall find the more ingenious part of the
World prepoſſeſs'd with this opinion, that they are
vain ſtudies, and all their principles, all their promiſes,
.
deluſive and imaginary ?
But , maugre all theſe hazzards,wherein you en
gage me, I am reſolv'd to endeavor the ſatisfaction of
your deſires, and reduce, to amore ſerious examina
tion, the things which I entertain'd you with only by
way of divertiſement.For ifupon this ſecond trial you
ſhall make of them ,you ſhallfird them ofgood alloy,
I ſhall not queſtion, but they both may, and ought to
go for current, in the commerce of Learning. And
certainly, if there be any thing rational in the con .
je &tures I have made, nay, if they do but raiſe the
diſtruſt
 " THE ART HOW
234
diltruſt of a Truth not yet fully known , it is juſt the
publick ſhould participate thercof, for the excitation
of thoſe who make ic their buſineſs to ſearch after the
miracles which God hachbeen pleas'd to ſhut up in
Man, to make a greater diſcovery of this inpartico
lar, and to add thereto their obſervations, which may
poſſibly compleatwbat I haveonly begun. For how
poor & low an cftcem focver we may have for Chiro.
mancy, yet may Philoſophy find in it fome things not
unworthy her higheſt and nobleſt Contemplations:
She thinks it no diſparagement to her, to deſcend to
the moſt obſcure Arts, to clear up their principles;
And as the ligbe of the Sun faſtens it ſelf on themoſt
impure things,yetis not corrupted thereby, and from
them drawsthoſe vapours, whichit raiſes up into the
higheſt regions of the air :So Philoſophy,without any
derogation from her dignity, condeſcends even to the
loweſt effects ofArt &Natureand thence derives ſuch
1
diſcoveries as fhe docs not chink unworthy a place
among her moſt fublimeſpeculations. And no doubt,
though I do not pretend my ſelf one of thoſe, by
whom ſhe ſhould execute fó great deſigns; I may
however think that I have met with ſomething,which
bay not be unworthy of her cares,and ſuch as ſhould
notonly fatisfie their curioſity who arelovers of Chi.
romancy,butalſobe advantageous to Phyſiek, For ifol
can makc good this Principle, THAT EVERY
NOBLE PART OF THE BODY
HATHA CERTAIN PLACE IN THE
HAND WHICH IS APPROPRIA
TED TO IT, AND WITH WHICH
IT HATHA PARTICULAR CON
NEXION AND SYMPATHY,beſides
that, it will make very much for that diſpoſition of
the
 TO KNOW ME N. 235
che Planets, which the ſaid Science hạchappropriated
to the ſame places, and upon which it laysthe main
foundation of all its Rules, there may beſtrong pre
ſumptions deduc'd thence, to conclude, that the good
or bad diſpoſition of the principles of life may be diſ
cover'd in the Hand ; and that between the other
parts of the body, there are as well as in this , certain
reſemblances and fympa: hies, which depend not on
either the diſtribution of the Vefſels, or their ſtru
dure, but on a ſecret influence, which contributes to
their anion and affociation . And this will be no in
conſiderable fecret, in order to the opening of the
veins, and the application of remedies, in certain
places, as we ſhall ſhow hereafter,
My work therefore, in this place, ſhall be to make
good theſaid great principle. For to deſcend to the
particular rules of that Science, and to give the rea
fons thereof, as you have heard me do of fome
of them , beſides, that it were a difreſpect to the
Severity of Philoſophy, for a man to amuſe himſelf
about things, which for the moſt parcare either falſe
or uncertain , as being not confirm'd by juſt obſerva
tions, wouldbe too great a flatcery of their ſimplici
ty ,who give them morecredit then they deſerve, and
a miſ.expence of that precious Time, which other
employments challenge.
But toprevent your complaint of chis abatement,
I ſhall add to the Diſcourſe, wherewith I formerly
entertain'd you , the reaſons which rais'd in me the
firſt ſuſpicion, that there might be ſome truth in Chi
romancy , and that the grounds of it might be more
certain , then many do imagine. And I doubt not buc
8 theſe reaſons ofmine will in like manner, prevail wich
all thoſe who ſhall conſider them without prejudice,
in
236 THE ART HOW
in as much as the very ſame thing, which ſhould have
brought it into fufpicion,anddeterr'd choſe who were
inclin'd to the ſtudy of it, plead for it , and invite to
the knowledge thereof.
To make this out, it is to be obſerv'd, that the firſt
and principal ground ofChiromancy, is the diſpoſition
of the planets, which it hach diverſly placed in the
Hand: For it hath put fupiter in the fore-fingercalled
alſo Index ; Saturn, on the middle-finger ; the Sun,
on the Ring-finger Mercury, on the little-finger
Venus, on the Thumb ; Mars, on the palm of the
Hand ; and the Moon , on the lower part of it. This
foundation, I ſay, which inverts the natural order of
the Planets, and conſequently , ſeems rather to be the
effe&t ofthe extravagance ofthe firſt inventors of this
Science, then of any reaſon they mighthave torank
them after that manner, is ſo far from bringing it in
to any miſtruſt of falfity, that, in my judgment, it is
one of thoſe things which have brought into queſtion
the truth there may be in ic . For there is a kind of
neceflity, that the mind of Man , which is ſo much in
love with proportion, and which , where ever it can
bring it in , never fails of adorning and enriching its
imaginations therewith, ſhould not without cauſe
bave omitted it here , and that it hath been conſtrain
ed, by the certainty of the experiences it hath made, of
to change the order of the planets, which it hath ſo
exactly obſerv'd in Metopoeory, and in a thouſand
oiher occurrences,wherein it hath had the freedom ,to
make application thereof. And no doubt, had it
been a pure imagénation, it had been more eaſie and
more rational to have plac'd Saturn on the fore
finger, fupiter on the middle, Mars on the next, the
Son on the little finger, and fo.co have follow'd the
order,
 TO KNOW ME N. 237
order,which thoſe Planets obſerve among themſelves,
then to tranſpoſe them , as they now are . Or, ifthere
had been a neceſsity of this tranſpoſition, me-thinks it
would have been more pertinent, to have the greatest
finger govern'd by the greateſt of thoſe Celeſtial Bo
dies, or to have aſsign'd it that which is more apt to
thotion, then the Ring finger is, which is both leſs,
and leſs active. So that there is a great probability ,
that ſo extraordinary a difpofal of thePlanets is not
the produ&ion of cheir pure fancies, who firſt ſpent
their endeavours in that Science, butrather of thene
ceſsity, which oblig'd them to follow the reaſons and
experiences, whereby they diſcover'd that truth,
But the obſervation which Ariftotle hath given us,
in his Hiſtory of Animals, addsmuch to this ſuſpicion.
For, in that incomparable Work, wherein it may be
ſaid, that Nature hath diſcovers and explicated her
ſelf, he affirms, that there are, in the Hand, certain
Lines,which ,according as they are long or ſhort, de
note the length or ſhortneſs of Man's life. And this
being one of the firſt rules of Chiromancy, it is to be
preſum'd, that that Science wasnot unknown to him ,
and that ſo great a perſon would not have ſhuffled in
to a Hiſtory, which was to be one of the nobleſt
draughts ofNature , a doubtful thing ,and ſuch as he
was not confident of the truth of. And that, if it be
certain, as experience hach fince confirm'd , there is
no rational perfon, but will conclude, that the Hand
ought to have a ſtricter connexion with the principles
oflife, then any of theother external parts, wherein
there are no fúch marks to be found ; that thoſe
marks are certain effects which ſhould make a diſcove
ry of the good or bad diſpoſition of the principles,
from which they proceed ; And, in a word , that
there
 238 THE ART HOW
there are in that part ſuch miracles, as are not yet
fully known, and that if theknowledge thereof could
be attain'd ,there wouldhaply be acquir'd that which
Cbiromancydoes ſomuch pretend to.
Add to this, that he who ſhall take notice, that the
Lines,which are in thc Hands are different in all men ;
that in the ſelf-fame perſon, they are chang'd at ćer
rain periods of time,and that all this diverficy cannot
proceed from any internal cauſe, to us yet known,
will, in all likelihood, be fore'd to acknowledge, that
all thoſe Characters are the effects of fome ſecret in
fuence by which they are imprinted in that particu
lar part; And that, nothing being fuperfluouſly done
in Nature, they have their particular uſe, and dode
rote, if not any thing elſe, atleaſt this, to wit, the
alteration, which happensin the principles, whereby
they are produc'd. For to make theſe impreſſions re
late to the Articulations and themotionsofthe hand ,
asſome have done, is a thing which cannot bemain
tain'd ; ſince the Articulationsare equal in all men ,
who neverthelefs have all their Lines unequal ; that
there are many Hands,wherein there is not any Artie
calation at all,as in the ſpace which lies between the
joints of the fingers: That children newly born,who
have their hands fhut all after the famemanner , with
out making in a manner any motion,have nevertheleſs
many lines,which are different in every one of them :
that thoſe who exerciſe the fame Art and conſequent
ly ought, as neer as may be, to uſe the face mocions,
have them nevertheleſs as different, as ifthey were
of contrary profeſsions : That, in the felf,fame pers
fon , they are chang'd,though there be not any change
in his courſe of life : And laſtly, that in the forc,
head, where there is not any Articulation, and which
park
 TO KNOW MEN . 239
*:
part all men move after the fame maoner , there are
Ma
alſo ſuch lines, wherein may be obſerv'd the ſame di
versity ,as in choſe of the Hand,
We may further add to theſe conſiderations the
great Amciquicy of theScience of Chiromancy, which
muſt needshavebeen studied before Ariſtotle's cime,
in as much as whạt be ſayes,ofthe Lines of theHand,
is one of its obſervations and rules; the work it hach
found ſo many learned men , who ſcarch'd into the
of
ſecrets of it, and have honour'd it by their Writings:
And ladly , theadmirable judgments which have been
made according toʻics Maximes. For it is a thing
**
comes not much ſhort of aſtoniſhment, that, of forty
114
and five perſons wbom Cocles had foreſeen , by bis
Art,to be ſubject to dye violent deaths , Cardan ob
ferv's, chac choe were but two of them living in his
time,to whom that misfortunehad not happed.
But to come to a free acknowledgement of the
truth, all theſe,as we have already oblery d , are buc
ſo many flight fufpicions, which conclude nor for the
certainty of this Science. For as to the order of the
X
Planets , which it hach chang'd, it gives a great pre
ſumption , that it hash not been done without ſome
reaſon : but the queſtion remains ſtill undecided, to
wit, Whether it be true , that thoſe celeſtialBodies
have any kind of power or influenceover the Hand,
and whether any one of them have fome particular
place aſsign'dit therein ? The Authority of Ariſtotle
may alſo be queſtion'd , and all this diverſity of Lines
may proceed from other cauſes, and have other
uſes , different from thoſe appropriated thereto by
Chiromancy.
Moreover , how ancient ſoever that Science may
be , it makes not much for its certainty , ſince there
are
 240 THE ART HOW

are ancient errours, whereby all the precedent Ages

have been abuſed - And though many great Wits
have thought it not unworthy their ſtudy , yet have
there been in all times , ſome, who have employ'd
their endeavors about curioficies, as vain, as poffibly
this may be. In fine , all the teſtimonies and exam ,
ples,which arecommonly produc'd, in defence of it,
can pretend to no more weight and validity , then
thoſe brought for Geomaxcy,Onomancy , and other
Arts of Divination , all which are imaginary and fué
!
perſtitious, and yet neitherwant Patrons to protect
them , nor fail of fuccefsin the judgments , which are
made by them...,
e On the other ſide, neither do all theſe reaſons'ab
folutely condemn it , and make not any otherwiſe
againſt it , then in that they render it oubtful, lea
ving the inquiſitive perſon in an uncertainty , what
he ought to believe, and continuing him in the deſire
of being ſatisfi'd therein. Now theonly means to
attain that ſatisfaction is to examine the Principles of
it, and to ſee whether there be any reaſons, whereby
they may be maintain'd. For if any of them be cer
tain , and well grounded, there is not, in my judg.
ment, any rationalperſon , who joyning the preces
dent fufpitions with the truth of theſe Principles, but
will acknowledge, that if the Science , which hath
been built thereupon , is not arriy'd to the higheſt
degree of certainty, itmay.come to it in time, by the
diligent and exact obſervations, which are yet to be
added thereto : And that if itcannot promiſe as much
as 'Aſtrology prétendsit ſhould diſcover by the Stars,
which it hath plac'd in the Hand , it may at leaſt
judge of the good or bad diſpoſition of the interiour
parts , between 'which and it there is an undeniabla
ſympathy
 TO KNOW ME N. 241
ſympathy,and ,by that means, conduce very much to
the conſervation and continuance of Health, and the
curing of diſeaſes. For when it ſhall be confin'd
within theſe limits , and quit all other pretences, ic
will ſtill be a very conſiderable Science,and ſuch as,for
the excellency of its diſcoveries , and the advantage
may be made thereof, might be worthy the curiofity
ofthe fevereft Philofophers, and all thoſe who make
it their buſineſsco enquire into the wonderful things
of Nature.
Theſe are the conſiderations which I had , before I
fell to examin the Principle before mentioned, which
is the main foundation , on which the diſpoſal of the
Planets, into ſeveral parts of the Hand, is built , and
in a manner , the only fource , from which , all the
judgments which Chiromancy can promiſe , are de
duced.
The method I have obferv'd therein, is, according
to the ſubſequent Articles, to Thew,
1. That, of ſituations",ſome are more noble
then others.
2. That the nobler ſituationsare deſign d for
the more excellentparts , and that the
excellency of the parts is deduc'd from
the advantage they bring along with
them .
3. What advantages may be deducedfrom
the Hands.
4. That the Right Hand is more noble then
the Left.
5. That motion begins on the Right ſide.
S 6.That
242 THE ART HOW
6. That the Hands have the greateſt portion
of the natural Heat.
7. That the Hands have a greater communi
' cation with the nobler parts.
8. That ſomeſecretVertuesare convey'd from
the nobler parts into the Hands.
9. That Nature does not confound the Ver
tues,and conſequently,
10. That the Vertues of the nobler parts are
not receiv'd into the ſameplaces ofthe
Hand .
11. That there is a Sympathy between the
Liver and the Fore -finger.
12. That there is a Sympathy between the
Heart and the Ring-finger.
13. That there is a like Sympathy between
the spleen and the Middle-finger.
14. 1
That there is a Sympathy between all the
interiour parts and the other partsofthe
Hand.
15.That the Face is an Epitome of all the ex
teriour parts.
16. That there is a mutaalSympathy between
all the parts; and,
17. Thatthediſtribution ofthe Veins made
by Hippocrates,for the diſcovery ofthat
Sympathy, was not underſtood either by
Ariſtotle or Galen .
18. Whence proceeds the regularity which
Nature
 TO KNOW ME N. 243
14

Nature obſerves in her evacuations,

19: That the Planets have a certain predo.
dominancy over the ſeveral parts of the
Hand.
20. That the Planets have alſo a predomi,
nacy over the interiour parts.
21.That the Moon hath ſuch apredominancy
over the Brain .
* 22. That the Sun hath the like predominancy
over the Heart.
23. That the other planets have the govern
ment of the other interiour parts.
24. That the principles eſtabliſh'd regulate
f many doubtful things in Chiromancy.

Art. 1 .

That, of situations, ſome are more noble" then

others.

TH"this
Hat we may therefore give a ſolid beginning to
Diſquiſition, it is to be obſervd, that there
are three orders of SITUATION , wherein all
the parts of Animals , the Heart only excepted, are
1 placed ‫ ;ܪ‬to wit, Abuve and Beneath , Rightand Left,
Before and Behind. But theſe arenot all equal as to
their origine and dignity , and there is a diverſity of
perfe & ion, not only among them , but alſo between
the t carms and differences, whereofthey confift. For
$2 Beford
 THE ART HOW
244
Before and Behind are more noble then Right and
Left, and theſe laſt, more noble then Above and Be fe
meathi But further,Before is more noble chen Behind; de
Right, then Left; and Above, then Beneath. PE
The reaſon of this diverſity proceeds , in the firſt }
place, hence, that theſethreeorders of situation, are
anſwerable to the three dimenſions , obſervable in
every natural body, to wit , Length, Bredtb, and
Depth, as theſe laſt are anſwerable to the three kinds
of Quantity, which are admitted in every Mathema
ticalbody,to wit, Line, Superficies, and Solid. For
the Line makes the Leagth ,and the Length produces
Above and Beneath : From the Superficies comes
Bredth , and from this laſt Right and Left ; , And the
Solid body produces Depth, asDepth does Before and
Behindo
Now as the Line is more ſimple , and , by nature,
precedent to the Superficies , and this laſt to the Solid
Body , in like manner Length naturally precedes
Bredth , and this laft, Profundity. Accordingly the
order of ſituation of Above and Beneath is more fim
ple, and previous to that of Right and Left , as this
laſt is,in reſpect of Before and Behind. So that Na
cure alwaiesmaking her progreſs, from thoſe things,
which are in a lower, to ſuch as are in a higher de
gree of perfe& ion, it follows, not only that the Line
and Length,are leſs perfect chen Solidity and Profun
dity ; but alſo, that the fame diverſity is found in the
orders of ſituation , which are anſwerable to every
one of them : And thatconſequently, that of Before
and Behind is the moſt noble ; that of Right and Left,
next ,‫ ܪ‬and that of Above and Beneath leaſtof all , as
being the firft,and ſimpleſt of all.
In effect, we fee that all thefe things have been di
ftributed
 TO KNOW MEN
245
ftributed to Bodies,according totheexcellence they
34 ſeverally ought to have. For thoſe which have life
do in the firſt place grow in Length , and as they ad
vance towards perfe & ion , they acquire Bredth and
Profundity. Plants have indeed the Lituation of A.
bove and Beneath, but are deſticate of Right and Left,
Beforeand Behind : only living Creatures are endaed
with cheſc laſt differences ; nay , there are fome of
1 theſe, which have them not all , what being a privi.
ledge refery'd for thoſe, which have the parts bet
ter diſtinguiſh'd , and whofe "motions are more re
gular.
Yet is it to be affirm'd from what hath been faid ,
that all theſe kinds of ſituation may not be found in
purely.natural bodies, but they are uncercain and
accidental, as not having any principle, whereby
they are limited and determined ,and it is only byway
of reference to things animace , that they are admit
ted to be in chem . For what is the Above and the
Before ofa Pillar , may as well be the Beneath and
1
the Behind of it , and he who is on the Right hand of
it, may be placed on the Left ,yet withoutany change
of place. But the caſe is not the fame in things li
ving and animate, wherein all the differences of litua
tion, which the parts have, are unchangeable,as being
fix'd and determinated , by the vertues and operati
ET
ons of the ſoul. And thus far of the kinds of ſituation,
compar'd amor.g themſelves.
Buc he who Thall think fit to conſider the tearms
and differences, whereof each of them conſiſts, will
further find, that there is ſtill ſome one of them more
noble then another , in as much asoneis the principle
of another , and that the principle ismore excellent
then that which depends on it. For the Above is the
S3 principle
246 THE ART HOW
principle of the Beneath , the Right of the Left , and
the Before of the Bebind.
And indeed the Beginning is a kind of Principle,
and the beginning of the three principal operations
of the Soul is wrought in theſe three differences of
ſituation. For Nutrition begins by the Above , Mo
tion by the Right, and Sentiment by the Before. And
accordingly the Mouth, which is the firft receptacle of
the Aliment > from whence it is afterwards diſtribu
ted all over the Body , makes the Above in all Adi
mals, as the root makes it in all Plants . Whence it
comes, that the Latin Tongue calls thoſe roots which
are deepeſt in the Earth , bigh. . And it is commonly
ſaid , that Man is a Tree inverted , not upon this ac
compt, chat his bair, which hath ſome reſemblance to
the roots, is above , and thoſe below ; but becauſe
he hach his mouthdirectly oppoſite to that of trees :
for it is not to be doubted , but that the Root is the
mouth of Plants, ſince it is by that they receive their
nouriſhment, and that it is thence convey'd to all the
other parts. The Sentiment alſo beginsby the Bo
fore ; for , the Senſe of Touching only excepted ,
which it was requiſite ſhould -be ſpread over all the
parts of the Animal, all the other Senſes are placed
before , in regard itmuſt have been the imployment
of the Senſes, to conduct and regulate Motion,which
is alwaies made forward, and begins on the Right Gde,
as we ſhall fhew hereafter. Whence it follows, that
che Above, the Right,and the Before are the principles
of the others, and that they are conſequently more
noble then they
Art.
 TO KNOW MEN . 247

Art 2 .

That the nobler Situations are deſign’d for the

more excellent partszand that the excellency
of theParts is deduc’d, from the advantage
they bring along with them .
nd

. N ſhe diſpoſes themoſtexcellent things,into,thoſe

places, which are moſt noble, as it may be obſerv'd in
the order , wherein ſhe hath put all the principal
parts of the Univerſe ; And conſequently,itis requi.
lite, that, in Man , who is the Epitome, and abbrevia
res
tion, ofthe World , the parts ſhould be ranked con
formably to their dignity ; And that it may beaffir
med, not only that the moſt excellent are in the no
bleſt ſituation ,butalſo, that thoſe,which are in the no
bleft ſituation , are therefore the moſt excellent. For,
it follows thence , that the Hands, being placed in the
upper part are more excellent then the Feet , which
are in the lower ; and the Hand which is on the right
ſide is more excellent , then that on the left. But
whereas the excellency of the parts is dedue'd from
the advantages they bring to the Animal , we are to
examine , in order to the proſecution of our deſign,
what uſe the Handsmay ſerve for , wherein they are
more ſerviceable then the Feet , and what advantage
the Right hath over the Left.
S4 Art.
 248 THE ART HOW

Art. 39
What advantages may be deduced from the
Hands.

the firſt place , it is certain , that all Animals,

IN
the denomination of perfect creatures , have been
furniſh'd with four organs, to facilitate their motion,
from one place to another, which organs are anſwe
rable to the four first differences of ſituation before
menționed , to wit, Above, Beneath, Right and Left.
For there have not been any inſtruments, which
miglat be conceiv'd anſwerable to the two laſt, to wit,
Before and Behind , there being got any perfe& Anie.'
mal, which naturally moves backward,and the other
organs being ſufficient to carry on the motion , which
is made forwards,as experience hath made apparent.
This truth is evident, in all kinds of perfect crea
tures , ſince that moſt of the terrefrial have four
fect; volatiles have two feet and two wings;the Fiſhes
1
have four finns , and Serpents make four different
folds or twinings . And all theſe parts are ſo abſo
lutely neceſſary, in order to the progreſſive motion,
which is natural to them that if they wanted any one
of them , it could not be performed without ſome
trouble . For the Volatiles are not able to fly when
their legs are broken ; nor can the Fiſh ſwim when
they have lost any of their finns; norcan the Ser:
pents crawl , if thoſe parts of their bodies be cut off,
which make the laſt twinings of their motion .
From what hath been laid , it may be concluded,
that
 · TO KNOW MEN.1
249
that theHands , being of the ſame rank with inſtru
ments, which are deſign'd for progreſſive motion, do
ſerve to promote thatof Man andthat if he werede
priv'd thereof, he would not perform that motion
with ſo much eaſe. For we find, thát a man cannor
run without much trouble,when his handsare bound;
as alſo that he ſhuts his fiſt when hegoes to jump,
and, in his ordinary gate, the arm ftill falls back ,when
the legg on the ſame ſide is put forward. To this
may be added , that, ininfancy, they do the office of
1 ขึ้น feet , that when one isfallen , he cannotwell get up
73

4
without them ; and that if one be to climb up , or
come down ſome ſteepy places , they are no leſs fer
viceable then the legs. All which are evidentſigns,
that theſe parts contribute much to the progreſſive
motion of Man .
But whereas Nature diſcovers a great frugality in
all ſhe does , and makes all the advantages ſhe can of
them , ſhe does net content her ſelf with this firſt im
ployment ſhe hath impos'd upon the hands ; but ſhe
bath deſign d them for ſo many other uſes, as it is
impoflīble to give a particular account of them all .
So that thence came the neceſſity of makirgʻa com
pariſon between them and theUnderſtanding , and
Down affirming, that, as this latter is the form of forms, as
having them all in its power ; in like manner , the
Hand is the Inſtrument of Inſtruments, as comprehen
ding alone the vertue of all the reli. For it is by the
Hands that a Man receives and retains thoſe things
which are neceſſary and delightful to him : By them
it is, That he defends himſelf, and overcomes thoſe
things, that are hurtful and prejudicial to him. In a
word , they are the principal Agents , in the compal
Ing of allArts,and (he general Utenſils, employ'd
by
250 THE ART HOW
by the Mind,to bring to light the nobleſt, and moſt
advantageous Inventions. And no doubt, Man de,
rives ſo great an advantage from them, over all other
Animals,thatif iç cannot beaffirm'd, as it was by that
antient Philoſopher; That he is wife, becauſe he hath
Hands, this atleaſt may be inferr'd, that he ſeems
Wiſe, becauſe he hath Hands.
This premis’d, it is not to be admir'd theHands
fhould be diſpoſed into the upper part ofMan , as the
more honourable place,and that Nature ſhould deſign
their fituation as neer as ſhe could to the Seat of
Reaſon and the Senſes, between them and which,
there is ſo great a correſpondence and connexion .

Art . 4 .

That the Right Hand is more nable than the

Left.

B ſame rank, as to ſituation, in

yet are they not
equal in point of eſteem with her , in as much asthe
treats the RIGHT hard as the elder, and the firſt
in dignity. For, ifthoſe things,which are moſt adive,
are conſequently moſt excellent, and moſt conſider
able, ic follows thatthe Right Hand, being ſtronger,
and more nimble then the Left, should alſo be more
excellent then it. Now, that it bath moreſtrength
and agility, is the conſequence of its having more
heat, which is the ſource of thoſe qualities. And its
having more beat, is again the conſequence, not only
ofits being Gted on the ſameſide as the rightventricle
of the Heart,where the bloud is more hot and fuming;
not
 TO KNOW MEN . 251
not onely of its being neer the Liver, which is the
2
ſpring of bloud ; nor onely becauſe the Veins of
the
all the parts on the right ſide are larger, as Hippo
crates affirms; but alſo, by reaſon of its being plac'd
1
on the Right ſide, where motion bath its firſt be
ginning.
For ,as the Spirits are the principal organs of all
the actions of the body, and are by Nature moſt
abundantly ſent, to thoſe places, where they ought
to be ſtrongeſt and have moſt employment; ſo is it
not to be doubted ( ſince it isrequiſice, Motion ſhould
begin on the Right ſide, and that all the preparations
neceſſary thereto, and the principal effort it requires,
ſhould be made in that part) but that a greater quan
tity of Spirits make their recourſe thither, chafe , and
fortifie it , by the heat they carry along with them,
and by the ſecret influences of the vital principles,
which they comwunicate thereto. Thence it comes,
that even thoſe parts, which do not contribute any
thing to Motion, and are on that fide, have a reſent
7.
ment ofthat force and vigour, which was deſign'd for
that ſole action onely. For the right Eye is ſtronger
and lurer then the left ; and the certitude of the light,
which is made by both together , abſolutely depends
on the former. All the organs ſubſervient to genc
ration, which are on that ſide, are apt to frame Males,
and thoſe which are on the left, Females. And, gene
rally ſpeaking, diſeaſes commonly aſſault the parts on
the left ſide, as ſuch as, having leaſt heat, are confc
quently theweakelt.

Art.
252 THE ART HOW

Art. 5 .
.

That Motion begins on the Right fide. ir

Ow, that Motion naturally begins on the Right

N ſide, is a truth which cannot admit of any dif.
pute, if we but take into our conſideration, what
paſſes in all Animals. For thoſe which have four feet PN

do always begin to go by ſetting the right fore-foot

foremoſt, and others, which havebut two,ever raiſe
up the right foot firft. Burthens are better carried
on the left ſhoulder then on the right, in regard it is
requiſite the principle of Motion Thould befree and
dif.engaged : And Painters never forget, in their
Pictures, when drawn to the full length, to diſpofe
them into fuch a poſture, as tharthe left Legg ſtands
foremoſt, as it is commonly ſeen in thoſethat are
ſtanding, whereby the right is put into an aptitude an

to move, when they would go from the place where X

they are. Nay, there are ſome creatures, which, an

having not been able, by reaſon of their Figure, to

receive the two differences of Right and Left, as the
Purple- fiſh , and all the others which have their fhells de
after the form of a Snail , have not nevertheleſs been the
deprivid of that of Right; in regard that, it being dre
neceffary they ſhould move, it was accordingly re nd

ceſſary, that they ſhould have the principle ofmo the

tion , fir
All theſe truths therefore being thus eſtabliſhid, M
to wit , that there are ſome places and parts in the th
body, more or leſs noble ; That the more noble are th
deſign’d for the reception of the more excellent parts;
That
 TO KNOW ME N. 253
That the excellency of the parts is deriv'd from the
advantage they bring along with them ; And conſe
quently, thatthe Hands, which , for the many ſeveral
ſervices they do , are plac'd in the upper part, as be
ing the nobleſt place, ought to have the precedence,
in point of excellency, of the Feet.
In the next place, it will be our buſineſs to ſhew ,
that the Hands receive a more conſiderable aſsiſtance
and relief, from the principles ofLife,and that all the
nobler parts do communicate a greater vertue to
them , then to any other whatſoever.

Art . 6.
16
That the Hands have the greateſt portion of
natural beat.

O make good this aſſertion, we are, in the firſt

T tenderneſs
place,to obſervethat Nature hath a greater care
for thoſe parts, which are the more
and
excellent ; That, ordinarily , The frames them firſt ;
and thut ſhe uſes more Art in the making of them ,
and more providence in the conſervation of them ,
then the does in others. This is apparent, in the or
der ſhe obſerves in their firit conformation ; for next
the Heart and Brain , whereof She firſt makes a
draught; the Eyes, which, without diſpute, are the
moſtdelicate and nobleſt organs , appear before all
the other parts, nay, indeed before there is any de
ſignation of the Liver, the Spleen, and theReins. The
Mouth , in all Animals, is alſo one of the firſt parts
that are framed next to the Eyes : Then may beſeen
the organs of progreſsive motion , and, after them,
may be obſerved the Liver, the Spleen, and the other
internal
254 THE ART HÓW
internal parts , as the laſt and moſt exact obſervations
of Anatomy have diſcover'd. Moreover,wefindthat
the upper parts are ſooneſt finiſh’d ,and that, in Chil
dren, they are bigger and ſtronger then the lower ;
whence it comes, that they have all the ſame propor
tion, as is in the ſtature of Dwarfs ; and that it is with
ſome difficulty they are brought to go,in regard their
Leggs are too ſhort, and too weak.
Now , it is certain, that all the care, which Nature
takes, whether in the framingof them firſt, or in
promoting their perfection, depends on the natu .
ral hear, whereof the communicates a greater abun
dance to them. For that is the general inſtrument
of all her actions, and the real ſubjunct , wherein all
her faculties reſide. So that, if there be any parts
which are framed before others, it proceeds herce,
that they muſt firſt have had their portions of that
heat, which is always moſt pure, and efficaciousin its
fourće ; And if they are brought to perfe &tion before
the others, it muſt be attributed to this, that it is
done by aparticular application of that quality, ad
ing there more powerfully then in any other part,and
being, for that reaſon, continually ſupply'd by the
influence of the Spirits, which augment and fortifieit.
Whence it muſt follow , that the Hands, which are
framed before ſo many other parts, and are fooner
advanced to perfection and accompliſhment, then the
Feet, have accordingly had a more advantageous di.
ftribution of the natural heat, and a larger proporti
7

on of the Spirits, then the other.

1 Art.
 TO KNOW ME N. 3:55

Art. 7.

That there is a greater communication be

tween the Hands and the noblerparts.
Ut if we would conſider theſe parts, when they
IN
are arriv'd to a more perfedt ſtate, and in a time,
when they are able to execute the principal functions,
,
wherero they are deſign d ,we ſhall certainly find that
the Heart , she Liver, and the Brain, do communicate
L .

to them a greater portion of Vertue, then they do to

any oftheother parts. For, not to mention the adie
.
ons of the natural and ſensitive life, which are com
mon to them , withthe parts afore.mentioned, pro
greſſive Motion is particularly reſervd for them . So
that, to perform that action , wherein there is more
difficulty, and more Itrength requir’d, it is but juſt
TTB
there ſhould come to them a greater relief, and a
ſtronger influence, from thoſe principal members,
then may be neceſſary for the other adions of life. It
isaccordingly requiſite, that they ſhould have more
bloud , more bear, and more ſpirits ; more bloud, to
.
render their conſiſtence ibe more firm ; more vital
heat, that they may be inſpir'd with greater force,
and a greater abundance of the animal Spirits, to con
1
vey into them not onely ſentiment, but alſo the mo.
tive faculty . For,without theſe conditions,thoſe or
gans are of no advantage, and no motion can be
made. In a word , ſince inſtruments are not inftru
ments, but correſpondently to the vertue they derive
from the cauſe, whereby they are employ'd, it is ne
ceſſary that thoſe parts, which are the inſtrumenis of
Motion,
256 THE ÅRT HOW
Motion, ſhould accordingly receive, from the prin
ciples of Motion, that vercue, whereby they are put
in action. And thence it alſo follows, that they ſhould
hive that vertue in a higher degree then others;
they ſhould have more Spirits, whereby it might be
convey'd into them ; and conſequently, there is a
greater correſpondence between them , and the
robler parts; which are the ſources of thoſe fpirits,
and that vertue.
This reaſon indeed is common to the Hands and
Feer, that is, comparatively to theother parts ; but
if we conſider the great advantage, with the ſituation
of the upper part hath over that of the lower, as alfo
the excellency of the parts, which are placed in the
former, and the particular care which Nature takes,
of them, as wehave ſhewn already; It will be appa .
rent, that , in the ſaid diſtribution of Spirits and Ver
tues, the Hands have had the beſt ſhare, and conſe
quently, that there is agreater correſpondence be
tween them and the nobler parts, then there is be
tween theſe laſt and the Feet, or any other member
whatſoever ,

Art. 8.

That ſome ſecret Vertues are convey'd from

the nobler parts into the Hands.
beſidesthiscommnnicationand
Bucdence, correſpon
which there is betweeen che Hands and
che nobler parts, by means of the Veins, Arteries and
Nerves, there are yet others more ſecret, ſuch as have
more obſcure ways and paſſages, and yet much more
clearly
 TO KNOW MÈ Ñ . 257
M
r cicarly diſcover the truth we ſearch after. For, if it
be certain , that the Lines of the Hand denote the
length and ſhortneſs of Life, according as they are
long or ſhort of themſelves, as Ariſtotle and Expe
rience have taught us ; it is neceſſary, not oncly triaç
there ſhould be a greater rapport, and a ſtronger
..
connexion between it and the principles of life, then
there is between them and all theother parts, where
thoſe marks are not to be found : But it is further
neceſſary,that the nobler parts,whichare the ſources,
wherein thoſe principles are comprehended, ſhould
communićate to it ſome ſecrec influence which muſt
bave no 'reference to the ordinary and manifeſt vers
tües it receives frośn them ; in as much as neither the
bloud, nor the fpirits, northe heat, nor the motion,
which theydiſtribuce and diſperſe into it, do not con
tribute ought to the reaking of the Lines therein
fonger or ſhorter, or denoting the length or ſhort
he neſs of Man's life.

Art. 9 :
That Nature does not confoundthe Verties: 1

Hisſecret Sympathy, which is between the Hand a

and the nobler parts being preſuppoſed, at leaſt,
till ſuch time as we ſhall have prov'd it more at large,
by more full and particular obſervations, we ſhall
lay icdown, as a moſt certain principle, that Nature
does not confound the verrues , eſpecially the formal
and ſpecifick, ſo there be ever fo little oppoſition bco
tween them, and that ſhealways diftinguiſhes them ,
- as much as lies in her power. For , not to bring on
T the
I
258 THE ART HOW
the Stage the maximes of Aſtrologie, which hach di.
vided the Heavens into ſo many Planets and Starrs,
into ſo many Signs and Houſes, differing one from
another in point of vertue ; there is not any order
ofthings in the Univerſe wherein this truth is not ob
ſervable. For example , in perfect Animals , the
qualities neceſſary to generation have been divided
between the two Sexes , in cach of thoſe , the facul
ties conducing to the government of life, have every
one of them its particular Seat ; And all the Senſes
have their proper organs and diſtinct functions. Nay,
let us examine Plants, Minerals, and Stones, and we
ſhall find the ſame diſtinction ; and not to deſcend to
the particulars which might be inſtanced , we need on
ly direct our obſervation to the Load -ſtone, where it
is ſoobvious to the Senſe, that, without blindneſs or
ſtupidity, it cannot be doubted of, For, in an Ko
mogenial body , the compofition whereof is equal
every where, and whereinit ſeems that all the parts
ſhould have one and the ſame power ; yet is it ob
ſerv'd, that, of thoſe parts, there are ſome, whereto
the Magnetick qualities have been particularly diſtri
buted , and that there are two Poles, wherein they
havebècn diſtinály placed. And if what ſomeperſons
oflatepretend that they have made it their diſcovery,
betrue, to wit, that there is a fixt Meridian in the
ſaid Stone, it is requiſite, that all theothers ſhould
alſo be fixt,and confequently, they have each of them
a different inclination so truc is it, that Nature
loves to diſtinguiſh theVertues, and ſo averſe is the
to the intermixture and confuſion of them . And in
deed, if ſhe did not exadly proceed, according to
this order, things would be done mary times con
trary to herdeſign, one quality would deſtroy ano .
ther ,
 TO KNOW MLN . 259
*
ther, and the effe &ts would not be anſwerable to their
cauſes,nor to the end,whereto they are deſign d .
14
UN

Art. 1o .

That the Vertues of the noblerparts are not

receiv'd into the ſameplaces oftheHand.
TF the cafe ſtand thus, and it be granted, that there
are ſome particular Vertuescommunicated from the
nobler parts to the Hand, it is requiſite that they
ſhould not be confounded together, nor receiv'd
into the fame part of it ; And conſequently, it is
neceſſary, thac there ſhould be one place aſigo'd for,
A
thatofthe Liver, another for that of the Heart, and
fo of all the reſt.
But the main difficulcy is, to find out, which thoſe
particularplaces and parts are,whereinto thoſe influ .
ences are receiv'd. For though Chiromancy aſſures us,
.. that there is a ſympathy between the Fore-finger and
the Liver ,between the Middle finger and the Spleen ,
between the Ring-finger and the Heart, cc. yet
does it not produce any convincing proof of this
truth ; and as for the Experiences it advances, for
the confirmation thereof, they ſtill leave thoſe unfa
tisfy'd , who allow nothing to be granted, but what is
back'd with found reaſons, and are look'd upon by
them as ſo many reveries and extravagances ofman's
carioſity. But certainly, he who could make good
this Sympathy,by other obſervations,then thoſe which
*
may be deduc°d from Chiromancy, and ſuch as ſhould
소 bę builtupon Medicine,or ſomeother part of natural
2 Philofophy, might jaitly make it his boaſt, that he
T2 had
260 THE ART HOW
had diſcover'd the myſteric of this Science, and that
hehad found out the onely ground, upon which the
truth of all Celeſtial configurations is ſupported . For
my part, I do not pretend that I can produce all thoſe,
which might be neceſſary, to make an abſolute proof
thereof; yet dare I affirm , that I have ſome, which
may, asit were, lay the foundations of ſuch an eridi,
on , and are ſuch , as, having demonſtrated ſome
part of it, will leave' an invincible preſumption for
the reſt, and a hope,that it may be accompliſhid, after
there hath been a carefull obſervation made of what
happens to this admirable organ .

Art. 11 .

That there is a Sympathy between the Liver

and the Fore- finger.
HC
poſe, is, to ſhew the communication and ſympa.
thy whichis between the Liver, and the Finger, com
monly called by the Latines, Index. It is deduc'd
fromMedicine, which teaches us, that the Leprozic
hath its ſource and principal ſeat in the Liver, and
that one ofthe firſt signs itgives, whereby it may be
diſcover'd, appearsin that finger. For when allthe
Muſcles of the Hand, and indeed , of all the Body, are
full and ſucculent, thoſe which are ſubſervient to the
motion ofthat finger wither and dry up, eſpecially
that which is in the Thenar, that is , in the ſpace be
tween the ſaid Finger and the Thumb, where all that
is fleſhy is conſum'd, and there remains onely the skin
and the fibres, which lye Aat to the bone. Now this
could
 " TO KNOW MEN, 261
could not happen thus, if there were not fome analo
gic, and ſecret correſpondence, between the Liver
and that part, ſince it is one of the firſt that isSenſible
of the alteration which is wrought in its fubftance :
it being a thing may be confidently affirm'd , that there
isnot any diſeaſe, which ſo muchcorrupts the nature
ofthe Liverand deſtroys, not only its vertue,buc alſo
its ſubſtance, as this does ;which ,upon that accompt,
is called the Univerſal Cancer of the Liver, and the
whole mafs of bloud. Galen, no doubt, was ignorang
of this ſympathy, as being a thing whichparc Ratio
cination could never have diſcover'd, when,to be in
form'd thereof, it was requiſite it ſhould be revealed
to him in a dream . For he relates , that, being
.
troubled with a violent pain , which put him into a
fright of being troubled with an Impoſthumein the
Liver, he had an advice in his ſleep, to open the
Artery which runs along that finger, and that the ſaid
remedy immediately appeas'd the pain, whereto he
had been ſubject a long time before. Which is a
manifeſt ſign, that there is a particular communicati
on between thoſe two parts , and a certain ſecret
friendſhip and combination, whereby they are united
together,
Art. 12 .

That there is a Sympathy between the Heart

and the Ring- finger.
ſecond Obſervation ſhall be, to Thew , that
THIHethere
S is ſympathy between the Heart and the
fourth finger, which, in regard Rings are worn on it,
T 3 is
262 THE ART HOW
is commonly called the Ring -finger. For it is a thing
cannot be reflected on withoat ſomething of wonder,
that,when the Gout falls into the Hands, thao finger
is the laſt which it faſtensupon : And Levinnus relates,
that, in all thoſe whom he met with troubled with
that Difcaſe,the fourth finger oftheleft Hand that is,
the Ring-finger, was everfree from it,/while all the
others were extremly fubject to pains and inflam ,
mations.
Now ,whereas theparts makea ſtronger or weaker
reſiſtance againſtDifcaſes,according to the greateror
leſſer force they have and cbat their force depends on
the greater orleffer degree of natural hear,which is
in them , it muſt needs be inferr’d ,that that finger muft
havemore of it then any of theothers, fince it makes
a greater reſiſtance againſt the evil, then they do.
And whereas thediſtribution of the natural heatpro
ceeds either from the firſt Conformation of the parts,
or from the influence communicated to them by the
principle of heat , and that there is no probability,
the faid finger, havingthe fame ſtructure and compo
ſition with the reſt, ſhould have a greater portion
then they of that fixe and original heat , whereof
there is a diſtribution made at the birth ; it muſt
needs follow , thatthe dividert it hach thereofſhould
proceed from the influence, which the principle of
hçat ſends it in greater abundance then to any of the
relt; and conſequently , that there is a greater com
munication, a greater dependence and connexion ,
between it and the Heart which withoutall diſpute,is
the principle of that heat, then there can be between
the Heart and all the other fingers put together.
! Nor was Antiquity wholly ignorant of this fym ,
pathy, in as much as Hiſtory informs us, that the An
tient
 TO KNOW MEN. 263
tient Phyſicians were of Opinion , that this finger
.
had a certain cordial vertue, as making uſe of it ex
cluſively to all the reſt, in the mixture of thoſe medi
caments, whereof they made their Antidotes. And
-
thence it came that they gave it the denomination of
the medical finger, which it ſtill keeps in the Latine
1
Tongue, that this is one of the reaſons why Rings
have been ever ſince worn on it ; and that many
apply thereto remedies for the weakneſſes of the
Heart, as Levinns affirms, thac he had often made
experience , as alſo for the curing of intermittent
SI Fevers, as fome do ſtill, with good ſucceſs.
Nor is it of late oncly , that fome have made it
their buſinefs, to find out the cauſe of this intelli .
gence and relation between theſe two parts. For
fome, as Appion, in Aulus Gellius, have affirmaed, that
there wasa nerve,which , proceeding from the Heart,
ended at the ſaid finger ; others, that that connexion
was wrought by an Artery , and that it is manifeftly
perceiv'd to beat in Women during the time of their
Travel , as alſo in thoſe, who are wearied with over
hip working, and in all the Diſeaſes, which aſſault the
Heart. But, though this laft Opinion be the more
probable,yetdoch it notabſolutelycake away thedif
* . ficuley, in as much as theother fingers have each of
them an Artery at well as this, which Artery proceeds
> from the ſame branch , and the ſame fource as that of
the other does. Whereto it may beadded. that it is
not neceſſary there ſhould be manifeſt conduits for
the conveyance of theſe vertues, Nature her felf, as
Hippocrates affirms,making ſecret paths and ways for
the paſſage, nor onely ofherown faculties, butalſo
for that ofthe humours themſelves, which ſhe would
rid her ſelf of.
T 4 .Ant.
764 THE ART HOW

Art. 13.

That there is a like Sympathy between the Spleen

and the Middle-finger.
might add for a third obſervation, to diſcover the
Sympathy thereis between the Spleen and the Long
or Middle-finger, the miraculouseffects , which the
opening ofthe Salvatella produces in diſeaſes of the
Spleen . For that Vein paſſing commonly between
the Middle-finger, and the Ring-finger, as Hippocra
tes affirms ,> or between the latter, and the Little
finger, butſending ſome branchto the Middle finger;
it may, with much probability, be imagin'd, that the
verțue oftheSpleen is conveyd by the ſaid Vein to
that Finger , and that the Ring.finger being wholly
taken up with the influence of the Heart., cannot
entertain that of the Spleen , if it be true , that the
vertues are not confounded, as we have ſhewn elle
where. *.And indeed , what ever ſome late Prađi.
cers of Phyſick may ſay, experience, back'd by the
1
authority ofthe fire Maſters of thac Science , is of
more force then all the reaſons can be alledged by
them .
For , beſides that it is a thing ofdangerous conſe.
quence, for any one to think to make all the rules of
Medicine ſubject to ratiocination , which is many
times weak and deceitful and to diſcard the ſenti
ments of the Ancient Profeſſors of that Art , who
were more exa& obſervers of things, then thoſe who
have come after them ; this, I ſay, noturg'd , I can
iruly and ſafely affirm , that, having caus'd thiş vein to
be
 TO KNOW MEN 265
be opened in Quartan Agucs, above ſixty times , it
dever fáild,after the preparations neoeſſary thereco,
either quite to take away the Fever, or abate much
of the violence of it , and made the fits more eaſily
ſupportable. Let them noc therefore argue any thing
from the diſtribution , nor yet from the largneſs of
the Veſſels : For as one and the ſame bual of a tree
hath ſeveral branches , which have not the ſame ver
tue, and that, of theſe, ſome bear flowers, or fruits,
others nothing at all ; In like manner, though allthe
veins of the Arm and Hand proceed from theſame
trunk , yet have they not the ſame employments, and
they are only ſo many channels , through which the
ſeveral faculties may flow , so that the faculty which
proceeds from the Spleen , may paſs wholy in the
3 Salvatella , without diſperſing it ſelf into the other
veins , which may be imagin' done , after the ſame
manner, as it is , that the parts disburthen the nſelves
only on thoſe, which are particularly attribured and
$ affected to them, though they have a connexion with
ſome others , by their veſſels and ſituation ; And
hence it is that the ſeveral tranſportations of the lių,
moursandthe changes which diſeaſes make from one
place to another, do proceed , as we ſhall ſhew more
at large hereafter.
Asto the largeneſs of the Veins, which makes the
evacuations of them more advantageous then are
thoſe of ſuch as are leſs, it is a thing out of all diſpute,
when the queſtion is of diminiſhing ſomewhat of the
univerſal fulneſs of the body : But for what concerns
the diſcharging of ſomepart , it is obſervd , char,
many times, the leſſer veins , provided they be neer
it, and that there be ſome ſecret communication be
fween them , do itmore ſafely and more effcctually
then
266 THE ART HOW
then the greater. In fine, ſince it is an opinion,with , C

out preſcription of time , that the opening of the

LE
vein hath prov'd ſucceſsful in diſeaſes of the Spleen, 1
as may be feen in thewritings of Hippocrates, Galen,
and all the Arabians, it is not likely it ſhould be ap
prov'd by ſuch eminent perſons, and that it ſhould
continue in repute for ſo many ages, through which
it bath deſcended to us , had it not been ſupported
and confirm'd by experience , in as much as there is
not any Reafon, which might have given ground to
that perſuaſion. And if itbe by this way , that this
remedy came to be known , there is no neceſficy we G
fhould reduce it to the examination of reafons, no IC
0
more then we do the purgative faculties, and
all the other ſpecifick vertues , whereof Medicine is R
full. de
1. To return therefore to the proof , which this dif
courſe interrupted ; we faid , that ſome advantage
might be made of this obſervation , to confirm the
fympathy thereis between the Spleenand the middle
finger. But if particuiar inſtances might ſerve for I
proofs to general Maxims, Idare affirm ; that I have
one' , which wonderfully makes good this ſympathy.
For I know a perfon , who,being fubje & to the di
ſeaſes of the Spleen, is never troubled therewith , bue
the middle finger of the left Hand becomes cold , be
numm'd, and of a wan colour , as if it were deprwid
of life .
To this we may add the Story related by Hippo
crates, in the fourth Book of Popular diſeaſes , of the 0

Woman, whofe Hypochondrie were ſo extended, and

the reſpiration ſo obſtructed , to whom there hap
pen'd the cleventh day a fuxion and inflammation
in that very finger , which gave her fome eaſe for a
certain
 TO KNOW MEN. 267
cercain time , though afterwards, the violence of the
Fever , and the ImpoQhume, which bred in her en
trails , occaſion'd her death. For it may be con
jectur'd thence, that ſome part of the humour,which
was in the Spleen , was disburthen'd into that finger,
as being a part , between it and which there was a
communication and correſpondence , and that the
ſaid disburchening procured it ſome eaſe ; buč with
this further obſervation , that, it being not poſsible,
that the whole cauſe of the indiſpoſition ſhould be
contain'd im ſo narrow a place , the remainder occa
fond the impoſthume,whereof ſhe died. However,
to deal ingenuouſly , wemuft confeſs, that theſe are
only conjectares, not fit to enter into competition
1 with the precedent obſervations, which ſeem to have
demonſtrated the truth we are enquiring after.

1 Art . 14.
Ć

That there is a Sympathy betwein "all the

interiour parts , and the other partsof the
Hand .

Hat hath been ſaid in the precedent Articles

had as good proofs , ' to make a diſtinct diſcovery of
4 the reſt of the Sympathies , which are between the
other interiour parts , and ſome other places in the
Hand. But, to excaſe the negligence ofnot looking
after them, it may with much probability be affirmed,
that , ſince thoſe of the Heart and Liver are certain
and unqueſtionable, itmuſt neceſſarily follow , that
the
268 THE ART HOW
the others ſhould beſo coo, though theyare not ap . IC
parent to us ; And that notonly the Brain , and the 1

other parts , which have publick and principal fun.

dions, as well as the Heart and Liver , but alſo that
the Spleen ,the Stomach, the Lungs, the Kidneys, and
poſsibly ſome other parts , fhould have each of them, be
inthe Hand, their proper and affected place,between fo
which and them there is a certain correſpondence H
and complyancs. sc
fe
Art. 15 . 89

That theFace is the Epitome of allthe exteriour

parts,
I may therefore be brought inas a proof ofthat
fecret intelligence, which is between ſome parts and
others, and for the honour of that we now treat of,
that the Hand and Face are as it were an abſtract of
all the parts of the Body. For the latter is an Epi je
come ofall the exteriour members , there being not
any part ofit,but hach its particular and manifelt re त
femblance to ſome one of them ‫ ;ܪ‬as the former , in ci
like manner is , of all the interiour parts , as having 0
not any place , betwcent which and ſome one of le
them there is not a ſecret connexion and ſympathy. ir
And nodoubt , this is one of the principal reaſons,
that theſe two parts have had fo peculiar a conſtitu B
tion of theskin , which, though all elſewhere, it be W
ſeparated from the Muſcles, is, in theſe , ſo joynd,
that it is impoſsible to ſeparate ihe one from the it
other: it being Nature's pleaſure, who hath deſign'd it
theſe parts for Mirrours, wherein all the others were ai
to
 TO KNOW ME N. 36g
to be repreſented, that thefleſhſhould be joynd to
the skin , ihat the impreſsion it receives from the
Nerves,Veins,and Arteries,which are ſpread through
it, thould be more eaſily communicatedand be more
ſuddenly apparent wichcut. Which thing may alſo
be obſervd in the foles of the Feet, which, in ſome
fors, participate of the ſame advantages with the
Hands andupon the ſaid advantages there is another
Science eſtabliſh'd, called Podomancy , which promi
ſes the ſame things as Chiromancy , but not with fo
good ſuecefs, for the reaſons we ſhall give elſewhere.

Art. 16.

That there is a mutual Sympathy between all

theparts.
Or is it only between the exteriour and mani
3 Na telfeft
o parts , that this aſſociation and mutual cor
reſpondence is found , there is yet another more
general fympathy, which was known by Hippocrates,
- and ſuch , as he made it his ground of that ingenious
e diviſion of the Veins, which he hath made in his book
of the Bores. For that tranſcendentWit , having
conſider'd the ſeveral tranſportations of the humours,
and the changes of diſeaſes, ſo often made from ſome
certain parts to others , hath deſign'd the Veins
whereby they might he made, and which accordingly
were to be opened, in order to the preventing there.
of. And , that ſuch an order might be obſerv'd in
that procedure as ſhould take away the confuſion
thereof, he hath laid down ſeveral heads, or as it were
articles, at which he would begin the diſtribution of
1 thoſe
 270 THE ART HOW
thoſe Veſſels; for he hath plac'd the firſtin the Heart;
the ſecond, in the Reins ; the third, in the Liver ; the
fourch, in theEyes , and the Fife in the Head ; from
whence he drawsfour pair of Veins, which are after b
wards ſpread into divers places.
TE
be
Art. 17.
th
That the diſtribution of the Veins made bj ce

Hippocrates, for the diſcovery ofthe faid th

Sympathy, was not underſtoodeither by A ma

riſtotle,or Galen. IL
1 the
(1
Rom what is abovefaid, it is not to beinferr'd, 181
chac
he
the firſt Sources , from which the Veins derive their
10
origine ,as Ariſtotle, Galen , and in a manner alltheir tha
followers have impos’d upon him , ſince he could not
be ignorant , that all of them have their roor in the
(TO
Liver, whence they are diſtributed into all the parts red
of the Body , in order to the conveyance of their wit
nouriſhment into them , as he afterwards makes it
appear in the diſtribution he bath made of the Liyer
w
vein, and whereof he hach given a further account 100
in the ſecond Book of Popular diſeaſes : But it was lid
only to denote the correſpondence there is between Ki
11
thoſe five parts and the reſt, & the diſeaſes and fymp
tomes which they mutually communicate . 80
DO
Accordingly, when he ſaies, that the left Eye re Do
ceives a Vein from the Right, and the latter another
from the Left, it is not to be taken literally , as if
路上
thofe Veins did really derive their origine from thoſe
places
 TO KNOW MEN. 271
places, but it is to ſhew , that the indiſpoſitions of
one eye are communicated to the other , as if they
hrad veins, whereby they might be dire&ly convey'd .
True indeed it is , that this communication is wrought
by the interpofition of the veins, and that theſe veins
do alſo proceed from ſome common branch , bar
that is at ſuch a diſtance from the Eyes, that it cannot
be preciſely affirm'd, there is any intercourſe of veins
between them , upon any other account then that of
the ſympathy there is between them. And this is fo
certain , that, many times, Hippocrates conſiders nor
the continuity of the veins , in the diſtribution he
makes thereof, fince he ſhews, thac the Head and
Lungs hold a correſpondence with the Spleen ,though
the veins of the Spleen are not united, nor continu
-
ous with thoſe of the aforeſaid parts , in as much as it
is fufficient, in order to the correſpondence , whereof .
he ſpeaks, that tbere ſhould be ſome kindof conmu
nication becween thoſe veins , by ſome means or 0
ther,as we ſhall Thew hereafter.
But to make a mare particular diſcovery of the fe
cret and advantage of this admirable diſtribution,itis
requiſite we ſhould examin ſomearticles of it. For
when he tells us, that, from theſe four pairof veins,
which iſſue from the Head, there is one which hatha
cwo branches,which falling from the Templesdeſcend
into the Lungs, whereof onepaſſes from the right
fide to the left , and ſpreads into the Spleen and left
Kidne ); and the other paffes from the left ſide, and
goes into the Liver and right Kidney ; and afterwards
both thoſe branches end at the Hemorrhoidal veins :
Doces hè not thereby teach us not only why the ope
ning of ibe Hemorrhoidal veins is good for thoſe,
who aretroubled with pains in the Reios , Pluriſies,
and
 272 THE ART HOW
and Inflammations of the Lungs ; but alſo why the 1

fuppreſſion of them cauſes the Droprie and the phthi il

ſick ? For , though there be other places, where it
ſhould ſeem, that thereflux of the blood, which they
contain might be made ; yet the correſpondence there
is between them ,and theLiver and Lungs, is the only
reaſon why it is not made elſewhere. P
Andqueſtionleſs, thoſe branches, which deſcending
from them, paſs from the right ſide to the left, and
from the left to the right, acquaint us with the cauſe,
which hath been fought after to fo litilepurpoſe; to
wit,why the impoſthumes and ſwellings,which happen
from the upper part to the lower, are not alwayes on
the ſame ſide , where the ſource of the diſeaſe is ob
ſerv'd, but ſometimes on the right; ſometimes on the
left ; whereas thoſe which happen from the lower
. .
part to the upperare alwayes conſonantto the regu
larity of the part, where the ſeat of the indifpofition
is : For, without thisdiſtribution of the Veins , it is
impoflible to give a reaſon for all theſe accidents.
Nay further,withoutthe ſaid diſtribution, it would
not be known why there is fo great a correſpondence
between the Breaſt and the Genitals, that the Cough
ceaſes , when thoſe are ſwell’d ; that the ſwelling is
áfſwag’d, when the Cough follows; 'này, that the
ſwellings of the Veins which happens to them , cor
reet the defects, that make the voice ſmall of
hoarfe .
In a word , this is the only ſecret, to diſcover thé
wayes , which Nature obſerves in her tranſportation
ofthe humours,from one part to another,and for the
diſcerning of the veins, which are to be opened in
every particular indiſpoſition. For, though they havé
all the ſameroot ; though divers of them have comi
mon
 TO RNOW MEN. 273
mon branches, which ſhould equally diftribute unto
them theblood and humours, which they contain ;
yet the correſpondence and friendſhip there is be
cween the parts, prevails wich Nature, to force them
rather by one vein then another, and ſhe, making
choice of that which ismoſt convenientfor her pur
pofe, meddlesnot with the others, which are neat is,
and proceed from the ſelf-fame origine. :
1 And this is evidently remarkable in the ſympathy,
E whereof we have heretofore given ſuch preſſing ex
amples. For,in all probability,it is by the Veins and
Arteries, thatthe ſecret vertue, which is communica.,
ted from the Heart and Liver to certain fingers, is
; convey'd into them ; and yet all thoſe , which are in
the Hand, are not employ'din that conveyance, and
though they proceed from the ſame branch , yet is
there not any moretheni one , whereby the vertue of
the Heart,and another,whereby that of the Liver, is
convey'd. Otherwiſe, there would be no determi
1 nate place for the recep:ion of their influence and all
thie fingersof the Hand , which have veins and artė
ries,would receive is equally ; che contrary whereof
we find by experience.
Accordingly, to ſay the truth,all theſe veffels are
only channels and conduit-pipes , which cannot, no
more then thoſe of ſprings or fountains , give any
motion to the humours : But they are the Spirits on
ly, which convèy and force them , to thoſe places,
ih where they are ordered to go. And as the corre
ſpondence, there is between themembers, is carry'd
on and improv'd by means of theſe Spirits ; fo is it
not to be doubted ,but that the blood,wherewith they
are intermixed, marches along with them , from one
part coanother, and, conſequently, occaſions that mi
.
raculous
 274 THE ART HOW
raculous harmony of the veins, obferv'd by Hippo
crates ,
For no doubt that Harmony was the ground, upon
which he and the ancient Malters of Medicinehave,
in the ſame member, obferv'd veins thatheld a certain
correſpondence with ſeveral parts , as, in the Arm ,
the Head-vein, the Liver-vein, and the Spleen -rein,
which they alwayes pundually opened in the particu
lar indifpofitions of thoſe parts, ligbeing, or at leaſt
mot minding,the weak reaſons,which the infpection of
Bodies , and the affectation of novelty have linee
brought into vogue .

Arc. 18.
Whence proceeds the regularity which Nature
obferves in her evacuations.
a
A rection ofthe Spirits, it would be impoſſible to
give an account of the regularity , which Nature obe
ſerves in her motions,when they are abſolutely at her
diſpoſal, and which Medicine imitates in the evacuati
ons preſcrib'd by it. For when , in inflammations of
the Liver , the right Ear becomes red ; when ulcere
riſe in the right Hand and rigbe Foot ; when blood
iſſues ourat the noftrill of the fame ſide , or when
there happen impoſthumes and ſwellings in the right
Ear ; And, on the contrary, when all the ſame acci
dents are obſervable on the left ſide, in inflammations
of the Spleen ; When , I ſay, Medicine preſcribes
Phlebotomy on the ſame ſide that the difeafe is ; and
teaches us withall, that all the evacuations made on
the
 TO KNOW MEN. 275
the oppoſite fide, are dangerous , in caſe they are
made of themſelves, or naturally,or to no purpoſe,
if done by Art, What other reaſon can be aſſign'd
for this regularity, at leaſt ſuch as may be ſatisfactory
to the mind, then that alledged by us? For what is
faid of the ſtreightFibres which enter into the com
poſition of the veſſels, whereby ſome are of opinion ,
ihat the humours are attraded , is, to give it no
worſe cearm ,impertinent : ſince they are incapable
of making any ſuch attraction , as we have ſhown
elſewhere , ſince they are found equally on all ſides
of che veſſel, andconſequently cannot determine, or
direct the motion of the humours to one rather then
another .: ſince there are not alwayes Fibres to pro
mote that regularity, in as much as from theSpleen to
the left Noftril,chere cannotbe any at all, the veinsof
the Noſe proceeding from the hollow Vein, between
which and the Spleen there isno connexion ; And,
in fine, lince chehumourswhich are without the ver
si ſels,'nay che very vapours, and the moſt fimple quali-,
tics arecommunicated from one part co another,after
the ſame manner , fo as that the Fibres act not at all
upon thoſe occurrences, chey, in caſe there were any,
not contributing any thing to the tranſportation of
the vapours and qualities
Moreover, if any ſhall affirm ,that thismay be done
by thoſe ſecret conduits that are in ſome parts of che
fileſh , and afcend from thelower parts to theupper,
yet ſo, as that thoſe which are ofone ſide have no
communication wich thoſe of the other , we anſwer
that it is a pure imagination without any likelihood
oftruth,in as much as,moſt commonly, thefe evacu
ations are wroughtby the veins , and thatit isrequi.
Site , the humours, which flow through thoſe ſecret
V 2 conduit
276 THE ART HOW
conduit-pipes, ſhould enter into the veins, where it
muſt be aſſerted there are not any paſſages ; nay
further, that there ſhould be fomc conduits croſs the
body , ſince the humours ſometimes paſs from che
Right ſide to the Left,ſometimes from Before to Be.
hind , and moſt commonly from the Centre to the
Circumference. But, all conſider'd, refleding on
eitherof theſe opinions, we cannot find, why there
ſhould be ſo niuch danger, when the regularity is not
obſerv'din the evacuations of the humours.
But it being ſuppoſed, that the ſaid evacuations are
wrought by the direction of the Spirits, it is eaſily
concluded to be neceſſary, chat Nature muſt needs be
extremely opprefsºd, when ſhe follows not the order
which had been preſcrib'd her,and when ſhe gets out
of her ordinary road ,to ſhun the enemy that preſſes
upon her. For itis to be attributed to this very rea
fon, that the motions ſhe makesin Sharp Fevers up
on even days are always dangerous ;, in asmuch as it
is an argument of the violence ſhe ſuffers, and the dif
order into which the violence of the Diſeaſe forces
her, when it makes her forget the odd days on which
The ought to engage againſt the choler, which is the
cauſe of thoſe Diſeaſes.
But however the caſe ſtands, we may confidently
affirm , that the regularity weſpeak of, without all
doubt , proceeds from the Spirits,which conduct the
humours all over one half of the body, and diſpoſe
them not at all into the other, unleſs there be ſome
great obſtruction. For, Nature hath ſo great a ten
derneſs for the conſervation of things living and ani.
mate, that ſhe hath, in a manner, divided them all
into two parts, out of this deſign, that if it bappened
one ſuffered any alteration, the other might fecure it
ſelf
 TO KNOW MEN 277
felf from it, and ſo, in it ſelf, preſerve the nature of
the whole. Now , this diviſion is real and manifeſt in
ſome ſubjects, as in the ſeeds and kernels of ſome
Plants, all which conſiſt of two portions, which may
be ſeparated one from the other ; as alſo in all thoſe
members of the Animal that are double. In others
it is obſcure, and not obſervable in an adualſepara
tion of the parts, but onely in thoſe operationswhich
Thew , that they have eachofthem their diſtinct jurif
diction and different concernments , ſuch as is that
whereof we ſpeak , which diſtinguiſhes the whole
body into two halfs, whereof one ison the right, the
other, on the left. Ofthe ſamekind is alſo chat which
may be obſerved in the members that are ſingle, as
the Brain , Tongue; Noſe, & c. where we many times
ſee one half, which is allaulced by ſome Diſeaſe, the
other free from it, though there be not any ſepara
. tion between them.
If then itbe true, that Nature, to preſerve one
half of the body, charges the other with all the dif
order that happens thereto, and permits not the hu
mours, wherewith it is troubled, io exceed her limits,
and, by that means, to faſten on the other it isnot
to be doubced, but that the Spirits,which areher firſt
and principal organs,do ſerveher in that enterprize,
and that the tranſportation of the humours, from
one place to another, is their charge, but onely ſo farr
as ſhehath given them order to do. And if, to com
paſs this tranſportation, there be any neceflity of
making uſe of the Veins that are on the other ſide,yet
does not that make them forget Nature's deſign, and
the commands they had received from her , and ſo
they onely paſs along, if I may ſo expreſsic, the bor
ders of their neighbours, to get to the place whereto
V 3 they
278 THE ART HOW
theyare directed. Thus, for example, when, to dif.
burthenthe Spleen of the humours whereby it is in
commodated , there happens a bleeding of the Noſe
by the left Noftril, it is abſolutely neceſſary, that
they ſhould go out of the Spleen - veins into the Hol
low -vein, which is on the right ſide. But the Spirits
can condu &t them in ſuch manner, as, at laſt, to make
them return all along the fame line, and within that
half of thebody, wherein the Spleen is. But this is to
enter too farr into the ſecrets of Medicine , it ſhall
therefore fuffice, at the preſent, to affirm , that the
communication there is between the Veins, according
to the diſtribution made thereof by Hippocrates, pro
ceeds from the Spirits, which convey the humors from
one to another, confonantly to the relation and cor
reſpondence which there is between the parts, of ac•
cording to the regularity they obſerve among them
ſelves.

Art. 19.
That the Starrs, or Planets, have a certain
predominancy over the ſeveralparts ofthe
Hand .
O return to the Sympathy there is betweenthe
interiour members, and the feveral parts of the
Hand, I am of opinion , that the reaſons alledg'd by
us forthe maintaining thereof, if they do not abfo
lutely convince the moſt obſtinate, will , at leaft ,leave
6n their mind ſome doubt of the truth thereof, And
I makeno queſtion, but that Chiromancy oughtto be
fatisfy'd therewith , Gnce that having been hitherto
unknown
 TO KNOW ME N. 279
unknown to it, they make good the chiefeſt of its
foundations ; as alſo that it will be eaſie for the faid
Science, to eſtabliſh thereupon the maximes ofAſtro
logie, whichought to furniſh itwith moſt ofits rules,
and ſecure its preateſt promiſes... ',
- For, ifit be once granted , that the interiourparts
are govern'd by che Planets, and chac chey receive,
from choſe Celeſtial Bodies, ſome particular influ
ence, as Aſtrologie teaches; it muſt of neceſſity fol
low , that the vertue which is deriv'd from thoſeparts
to che Hand ſhould be accompanied by that which che
Planets communicate to them ; And chat, for ex
ample, if the Heart communicates its influence to
fome finger, the Planet,under whoſegovernment the
14 Heart is, ſhould alſo derive his to the ſame place ;
ir being not probable, that the influence of the Planet
fhould make a halcat che Heart, while this laft com
municaces to the Hand that which is proper and na
türal to it; in as much as, the truth of the Celeſtial
influences being granted , it muſt be affirm'd , that
thoſe two vertues are combin'dinto one, which is the
onely eſſential diſpoſition, and the ſpecifick property
EX ef cach part. Now , it is a concluſion of Aſtrologie,
confirm'd by its principles andobſervacions, Thatthe
Liver is govern'd by Japiter,the Spleen by Saturn,the
Heart by the Sun , and fo of the reft : whereofthe
conſequence is, that the fore- finger ſhould be accord
ingly govern'd by Jupiter ; the middle- finger, by
Saturn ; the Ring-finger , by the Sux, & r. in regard
there is a correſpondence and ſympathy between
thoſe principal parts and the ſaid fingers, and that the
former communicates to the latter çhe vertue they
have in themſelves. All which conſider'd , we are not
- any longer to think it much; that Chiromancy hath
V 4 chang'd
 280 THE ART HOW
chang'd the order of the Planets in theHand ; nor yet
ask, why it ſhould place føpiter on the fore- finger ,
and the Sun on theRing-finger, rather then onany
other part, in as much as thenature of the Heart, and
Liver, and the ſympathy there isbetween them and
thoſe fingers, hathaffign'd it thoſe places to be, as it
were, particular houſes,which the laid Planetshave in
the Hand, as they have in the Heavens ſuch as are
peculiar to them.
re Theſe things thus laid down , the whole difficulty
is reduced to this point, viz .; to know , whether thoſe
Starrs dø really govern the principal parts of che bo
dy, and communicate unto them fomie ſecretvertue,
which might becauſeof the good orbad diſpoſition
they have
But,for any man to think to drive on this Queſtion
as farr as it might go, and to examine at the confe .
quences and circumſtances thereof,withthe ſeverity,
which philoſophy requires in theſe matters, beſides
that it would bring into doube choſe truths which
Aſtrologie places in the rank of things already judgd,
and ſuch as its moft irreconcileable enemies arę, for
the moſt part, forc'd to acknowledgo ; it would re
quire a Diſcourſe which ſhould exceed the limits of
our deſign ,nay, indeed contradict the method where
with all Sciences would be treated. For this admits not,
that all thoſe things which occurr therein ſhould be
brought into difpute; it particularly declares againſt
the cenſuring ofchoſe principles,upon which they are
8
etabliſh'd, and would have all chofe, which are de
duced from the concluſions of the ſuperiour Sciences,
how doubtfull ſoever they may be,to be receiv'd with
- the ſame priviledge, as the maximcs and commoh
notions of the Mathematicks may challenge. It is
cherefore
 TO KNOW MEN. 281
therefore ſufficient for Chiromaney ,thatNatural Phim
lofophy maintains its firſt foundations, and ſo what
1 ſoever it afterwardsreceives from Aſtrologie, ought
to be allow'd, or at leaſt the diſquiſition thereof lefc
1
in ſuſpençe, till the ground of Alrologie it ſelf ſhall
i have been examined .

56
Art . 20 .
.
That the Planets have a predominancy oper
the interiour parts.
O remove therefore,in ſome meaſure thediſtruſt
TO
which ſome may bave', that the Concluſions
which Chiromancy derives from Aſtrologie for prin
ciples, are whollyimaginary , and contrary to truth,
we are now to make it appear, by ſome obſervations
not admittable into diſpute, That ſome parts of the
5 body, are under the particular dire &tion and govern ,
ment of certain Planets.
Nor will this be any hard marter to do , as to fome
of them . And though we ſhould reject the experi
438 ences, which Attrologie mighe furnith us with upon
he non this occaſion, and that, upon ſuch a rejection, we
ſhould not have others convincing enough to make
an abſolute proof ofthis truth ; yetwould the former
lay down a great prefumprion for tbe aſcertainment
of the reſt,and leave a very wel grounded conjecture
for usto imagine, that every member is governed by
18 One ofthoſe Starrs, and that the Principle which A
ſtrologie had made thereof, in order to the further
ance of Chiromancy, is not ill eſtabliſh d.
Art .
 782 THE ART HOW

Art . 21 .

That the Moon hath ſuch a predominanty

over the Brain .

Et us then begin with the Brain, and affirm , that

it is a thing out of all controverkic , that the
Moon hach a ſecret fuperintendency over that part,
and that it is more apparently ſenſible of its power,
then any ofthe other parts. For it ſwells and abates;
it increaſes and diminiſhes, proporcionably to the in
creaſe or decreaſe of that planet. Thence it comes,
that the Science of Medicine , upon a certain know
ledge of theſe changes, takes a care,that, when Tre
panning is preſcribd, it ſhould be perform'd with the
greaterprecaution in the fall of theMoon; in regard
the Phyſicians know , that, then, the Brain is alſo in ios
full, and that cauſing the Membranes, which encom
paſsit, to come neerer the bone, icexpoſes them to
the danger ofbeing the more eaſily couched by the
inſtrument.
But there cannot be a greater demonſtration of the
connexion and ſympathy, which chere is between the
Moon and the Brain, then that the Diſeaſes of chat
part have their intenſions and remiffions, according
to the courſe ofthat Planet, For,of theſe indiſpoſici
ons, there are ſome do ſo regularly follow her moci
ons, that they may be the Ephemerides, or Progno
ſtications thereof ; Nay, though ſhe be under the
Horizon, and that the perſon ſubject to thoſe indir
poſitions endeavour,by all ways imaginable,to ſecure
them
 TO KNOW MEN . 283
themſelves againſt her influences ; yet does not all
chis hinder, but that the breaking out of a fluxion,
which comes preciſely at the time appointed , if the
change of her Quarters, will cauſe them to befelt,
though they be not ſeen cither in the Heavens or the
Almanacks.
9

Moreover,do not tbe fits of the Epilepſie or Falling

fickneſs ordinarily follow the motions of that Planet ?
Are there notſomekinds of diſtractions, and extra
vagances which are called Lunacies ? Nay ,to defcend
even to Horſes are theynot ſubject to diſeaſes in the
Head, known by a name not much differing from the
forementioned, purely upon this account , that both
of them follow the motion of the Moon ? In a word ,
is it not a thing generally acknowledgd, thatthe
beams of that Planet cauſe ſtubborn diſtempers, and
1: difcolour the countenance, if one be a long time ex
pos'd thereto , eſpecially if the party be aſleep ? Now
all theſe things cannotbe referr'd to any other cauſe
theri the influences thereof, in as much as moſt of
' them are many times obſervable , when ſhe is under
the Earth , and that, granted to be there , neither her
* light, nor the Magnetick vertue attributed to her,can
have any ađion upon us.
Nor is there any doubt made of the truth of theſe
ſecret qualities , eſpecially after the obſervations,
which have been made of an infinite number of ef
fects they produce; and,among others,of the bbing
and flowing of the Sea, which, without all diſpute,
follows themotion of the Moon , beginning alwaies
.when ſhe appears either above our Horizon , or that
of the Antipodes, and being in her greateſt force ,
when ſhe is cometo their Meridian ordurs. For if
it can be ſhewn , as it would be eafie for us to do
would
284 THE ART HOW
would this place admit of a diſcourſe ſo long as
ſhould be requiſite thereto ; if, I ſay, it can be de
monſtrated, that the Flowing of the Sea cannot pro
ceed from the motion of the Earth , nor from the
lightof the Stars , nor from any Magnetick vertue,
nor by the impulſion of the Moon, nor by the Rare.
faction caus'd in the Water by Heat , there remain
only the Influences of this Planet, to be the cauſe of
chac miraculous motion, and no doubt to be alſo the
like cauſe ofall the accidentsbefore -mentioned.

Art . 22 ,

That the Sun hath the like predominancy over

the Heart.

,
ſtialBody ( the Moon ) hach the influences we
havementioned , and that it is by them it hach the
direction and government of one of the principal
partsof the body , there is no queſtion to be made,
but that the Sun , which hath the Supremacy , and is ,
as it were,the Father of all the other Planets, ſhould
have ſuch as are more powerful , and that he, whoſe
concurrence is requiſite for the generation of all
things , hath reſerv'd to bimſelf the firſt and nobleſt
part of Animals , that he might have the conduct
thereof, and communicare his vertues thereto. No
doubt but it muſt be ſo , and therefore it may be af
firm'd , that he bath made choice of the Heart for his
Throne, and the place of his exalcation : and that,as
he is in the Heavens, in the midſt of all the Stars fa
is he plac'd in the midſt of all the members of the
Body, which are govern'd by the planets. Thence
is
 TO KNOW ME N. 285
is it, that he dilaces his vertue into all the parts of the
little world ; and if, in his courſe, he comes to ſuffer
ſome malignant Aſped , thatmember is ſenſible of it,
and fympachizes with the diſorders of its Soveraign.
Upon this diſcovery hath it been obſerv’d ,chat eboſc,
who areſick , ſuffer an extraordinary weakneſs in E
clipſes of the Sun, nay, that thoſe, who are of a more
delicate Complexion , do ſenſibly reſent in themſelvs
the effect of that Conſtellation. To this may be added
that the vical faculty becomes languiſhing,and weak,
during the time of the Solſtices and the Æquinoxes ,
and , when ever any malignant Stars riſe with him,
that Hippocrates bach forbidden the making uſe of
any remedy , till ten daies are paſt. But we muſt
not omit to bring, in this place,an obſervation, whichi
chat incomparable perſonhath left behind him in his
Book of Dreams , whereby may be diſcover'd , not
si only the ſympathy there is between the Heart and
the Sun ,but alſo that which is between the Moon and
mange the Starsand the other parts of the Body. For having
fuppos'd, that theSun hath a relation to the middle
of the Body , the Moon to the cavities that are in it,
I and the Scars to the external parts, he affirms, that
if thoſe Celeſtial bodies appear in the dream with the
purity , and according to that regularity ofmotion,
which is natural to them , it is a ſignification of per
feet health 3 and that there is not any thing in the

i body, but is conſonant to the rule and order, which

8 Nature requires,Bur if the party dreaming ſeems to
ſee any of the Planets dimmd,or diſappearingor ob
o ſtructed in its courſe, it is a ſign of lome indiſpoſition
to happen in thoſe parts , between which and thoſe
bodiesthereis a ſympathy and correſpondence. For
1 if thoſe diſorders happen in the Stars , the indiſpo
ſition
286 THE ART HOI HO
ſition will be in the conſtitution and habit of the
Body , if in the Moon , ic will be in the Cavities ;
but if it be in the Sun , it will be ſo much the more
violent , and more hard to be cured ,as fuch as engages
againſt the principles of life: it being not to be ima.
gin’d, that the middle, he ſpeaks of can be underſtood
of any thing, but the vital parts, which comprehend
theHeart,and che parts about it.
Now , ifthis be true, as Reaſon and Experience
hath Gncefrequently confirm'd it, we are to conclude
thence, that ſince, in dreams, the Imagination frames
all thoſe Images of the Sun,to repreſent to its felf
the good or illdiſpoſition of the Heart , it is necef
fary , that it ſhould have ſome ground to joyn toge,
ther two things, which are fo different among them
felves, and that it ſhould find, in the ſaid part ofthe
body,certain Solar qualities, which may ſervefor a
model for the figures and repreſentations it makes of
that Star, And,in a word, it is requiſite , that the
particular Influences, which the Heart receives from
the Sun, ſhould be the originals, according to which,
the Soul , in fleep, draws all thoſe admirable copies.
If thecaſe were otherwiſe , why ſhould the noc as
well make them for ſome othermember? And why,
in the inflammation of the Liver, for example,where
the heat is at that time greater , then in any other
part of the Body, ſhould ſhe not make to herſelf a
repreſentation of chat Star,which is the ſource of all
the heat in the world, as well as ſhe does in the leaft
alcerations ofthe Heart ? Certainly,there are,in this
part, ſomevertues, ſo ſtrange and lo conceal'd , that
it is impoſſible to make any reference chereof to che
Elements. For that it ſhould many times defie the
flames, ſo as not to be confum'd thereby ; Tirat it
ſhould
 TO KNOW MEN . 287
$ ſhould not grow fofter by;boyling , if the Auricles
be not taken away ; That ſomekindsof fiſhes cannot
be boyl’d,if the heart belefe within them ; chefe , I
fay, are effects fo particular thereto , and whereof
itis fo hard to give any reaſon , by the manifelt qua
licies , that thereis ſome ground to prefume, that
thoſe which is hath are of a higher order , and rem
ferrible , as Ariſtotle affirms, to the Element of the
Starrs.
“信 Now , if the influence which the Heart receives
from theSun is the cauſe, that the Dreams do, by the
imagesof that Planet , repreſentthe diverſe diſpofis
51 tions, wherein the beart is; it is requiſite , the cafe
112 ſhould be the fame, as to the Moon and Stars , in rem
ference to the Cavities of the Body , and the exteri.
oar parts. And thence, no doube, it proceeds,that
Aſtrology bath diſpog'd , under the direction of the
Moon, the Brain , che Breaſt, the Intellines,'the Blad
dor, and the Matrix, which are the moſt conſiderable
cavities of the Body , as alſo that it hath divided all
the exteriour parts among the signs of the Zodiack ,
grounding it felf, at first,on this Doctrine of Hippo
crates, whereto it hath fince added its own Expe
yr riences .

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

T Hele reaſons thus laid down,there is no difficulty

to be made, but that the ocher Planets have alſo
their particular influences, and , as well as the two
already
288 THE ART HOW
already mentioned , have the goverriment of certain
parts of the Body. But Philofopby hath been fo
negligentin preſerving the obſervations thereof,that,
thoſe , which Aſtrology furniſhes us withall, being
excepted , we bave not any from which may be de
duced the diredion of 7upiter over the Liver, that of
Saturn over the Spleen, &c. unleſs we may be ad
mitted to bring into that rank, themarks and moles
which are found naturally imprinted on thoſe parts.
For it is an obſervation grounded on experience,that
be , at whoſe birch Satarn bath the predominancy,
hath commonly one of thoſe marks upon the region
of the Spleen , if it be fupiter, he hath it upon that
of the Liver ; if Venus, the mark is to be ſeen on the
privy parts, and the party hath another between the
Ey- brows. Upon which obſervation, Dares Phry
gius, in the Pourtraiture he made of the beautiful
Helene , affirms, that ſhe had one between the Ey
brows, which Cornelius Nepos hath neatly expreſs’d,
in theſe two excellent verſes :

Parvaſuperciliis nubes interflueraris

Andaci maculâ tenues diſcriminat artus ,

But I do not account theſe obſervations full enough,

nor ſo ſufficiently confirm'd by experience, as that
a certain proof, of whatwepretend to , may be de
duced from them . In the mean time, till there be
á more exact difquiſition made thereof, we ſhall noć
ſtick to affirm , that the Sun and Moon, which ,without
all diſpute, have a predominancy over the Heart and
Brain , may well ſecure the preſumption we havé, to
imagine, that the other Planets have a certain Empire
ever themembers , which Aftrology hath madę luba
ject
 TO KNOW MEN. 289
jeet thereto. And conſequently, we may conclude,
that the Principle which Chiromancy derives from it,
is not without ſome ground , and that it may make
- good a great part of the promiſes it makes.

Art. 24 .
that the Principles eſtabliſh'd regulate many .
doubtful things in chiromancy.
Heſe are then the reaſons, upon which ,I con
THceiv'd, that fome eſtabliſhment might be made.
This further advantage may be made of them , that
they may ſerve to regulate many things, whereof
there is ſome controverſie in the practick' part of
Chiromaney, and to diſcover the cauſes of many
effects obſery'd therein. For thereare fome, who
affirm , that it is not only requiſite to make an in
ſpection into the Hands,but that it is alſo neceſſary to
louk upon the Feet; that the left Hand ought to be
ebe more conſider'd in Women ,and thoſe whoſe Na
tivities happen in the night ; and the Right in men ,
and thoſe who are born in the day. Lucche advan
tage which the Hands bave over the Feet , clearly
thews, that the infpe & ion of the fateer is to little
purpoſe, and that the Artiſt may find out in the
Hands , whatever can be expected from this kind of
knowledge. Moreover, the Right Hand being more
noble then the Left, in all ſexes , at what time foever
the Querent be born , ought to be more exactly con
fider'd, then the latter, eſpecially as to what concerns
Ele Heart, Liver, and Brain , betwecn which and it
there is a greater communication. But, on the other
X Ida ,
 290 THE ART HOW
ſide, the Left hath the preheminence, as to what con
cerns the Spleen, and the other parts , which are on
the fame fide,by reaſon of the power which Regula
rity bath upon thoſe occaf ons. In fine, what we
have ſaid before concerning Length , Bredth and
Profundity ,furniſhes us with the cauſes of the diver
fity which is obſerv'd in the lines : for thofe which
are ſimple fhew that the vertue is weak, lcrgth being
the firit eſſay it makes ; thoſe which are croſs'd dil
cover a greater ſtrength in it , as having extended it
ielf into bredih , ard that it does its utmoſt in thoſe
which are deep
But I forget my fell, and conſider not , that I inſen
fibly enter into a particular diſquiſition of chofe
things, which it was my deſign to have balkid. Nay,
I am to fear , I have expreſs'd my ſelf too freely in
the general, and that i betray a certain acknow
ledgment , by the certainty I find therein, that i have
the ſame perſuaſion for the particular.' But I am
fạr from entertaining any ſuch thought. True it is,
I lay the foundations of a Science, which ſeem to me
ſolid enough , but i find not materials to compleat
the Edifice. For moſt of thoſe rules and preçepes,
wherewith ſome would have carried on the Super
fructure, are not ſufficiently eſtabliſh'd ; the expe
riences, by which they are maintain'd , are not fully
verified and confirm'd ; And there is requiſite a new
ſupply of obſervations,made with all the caution and
exactneſs neceſſary , to give it theform and folidity,
which Art and Science require. But from whom are
theſe to be expected , ſince thoſe , who might be
thought able to make them , will not bufie themſelves
about it ? And when may they be expected,ſince there
are ſo many to be made , and that there is ſo much
dif
 TO KNOW MEN 291
difficulty in the making of them wel
But if it ſhall happen , cliat any will venture their
endeavours herein , and ſhall attempt it with a confi
dence ofbeing able to overcome the charge and dif
ficulties of ſo great a deſign,I am to tell them ,that,
in my judgment, they will beextreamly oblig'd to
you, SI R , for havingengag'd me, to promote their
work, and affigning them the foundations, on which
they are to build ; and you are to acknowledge with
all my complyance with your deſires. For if you
conſider my ordinary imploymenirs and Audies, you
will find , that I have done them fome violence , to
humour your inclinations , and that I could not give 1

you a greater demonſtration of the friendſhip and

reſpects I have for you,then by expoſing my ſelf to
cenſure , to facisfic your curioficy. I am not to fear
yours becauſe I am confident ic will be favourable to
me , buç I dread chat of the Publick , from whom no
favour is to be expected , and whoſe judgments are
[IA 'very ſevere,and,many times,unjut. It is your ba
ſineſs therefore to prevent my appearance before
that ſevere Tribunal , if you are not ſufficiently con
fidene , that I ſhall eſcape the puniſhment of teme
1
rarious Writers ; and conſequently ,hazzard not, ac
leaſt without great precaution ,thelittle eſteem good
fortune liach been pleafed to favour me with in the
world, and for the ſecurity and preſervationwhereof,
I conceive you oblig'd to concern yourfelf, fince youi
know how much I am ,
ŠIR,
1 Tour, & c.
Arti
292 THE ART HOW

9283 recenze
ogiogis
25273

THE SECOND

LETTER
TO

MONSIEUR B.D.M.
UPON THE

PRINCIPLES
OF

METOPOSCO Pr.
SIR ,
Know not whetherTought to complain
of your Curiofiry , which requires of
me things that are ſo difficult, or lay the
fault on the complyance I have for you,
which will not ſuffer me to deny you
any thing , within the reach of my performance.
When you would have me to eſtabliſh the principles
of Metopoſcopy, upon Phyſical obſervations, asI have
done thoſe ofChiromancy,you conſider nor, that you
engage me in an attempt , which Cardar, Achillinus,
and the Conciliator durſt not undertake ; and when I
comply with your commands, I alſo reflect not, that I
expoſe my ſelf to the cenſurc of all thoſe, who shall
fee
 TO KNOW MEN . 293
ſee this diſcourſe , and , no doubt, will blame me for
beſtowing my time in the examination of things fo
vain, and ſo much cry'd down , and , by my conje.
&tures,confirming thoſe in theircrrour, who give too
much credit thereto . But ſince I have not to much
command of my ſelfas to balk the facisfaction of your
defires, let me beg your care of my reputation , and
entreat you , to acquaint thoſe , to whom you ſha!1
communicate chis Piece, with the judgment, which,
you know , I make of theſe kinds of Sciences. For
though I find ſome grounds, whereby their Principles
may be maintain'd , nay am of a perſuaſion , that if
fuch perfect obſervations might be made, as were
neceſſary to givethem rules, there might be framed
an Art thereof, which would be very advantageous
and delightful : yet does not this hinder my being of
opinion , that all thoſe , which we find in Books, are
not only falſe, but alſo temerarious , and that thoſe
who make uſe of them , juſtly deſerve the contempt ,
which Wiſdom hach for things of that nature,and are
no leſs.juſtly ſubject to thoſe puniſhments, whereto
Religion hath alwaies fondemo'd them . With this
precaution , I ſhall dilace my diſcourſe upon this 1
ſubject, according to the enſuing Heads or Articles ,
and ſhew ;

1. That Metopoſcop
Chir
y hath theſame Principles
with omancy.
}
2.What part of the Face are governed by
the Planets.
3. That not only the Forehead , but alſo the
otherparts of the Face are to be conſide
red in Aletopoſcopy.
X2 4. That
294 1 THE ART HOW
4. That the Sun and Moon have the govern .
ment of the Eyes.
5. That Venus hath the government of the
Noſe.
6. That there isa correſpondence betweenall
the marks of theFace,and others in other
parts of the body.
9.Whence the Lines of the Forehead pro
ceed .
8. What particular Planet hath the govern
ment of the Forehead.
. That Jupiter hath the government ofthe
Cheeks,
10. ThatMercury bath the like government
of the Ears.
II. And laſtly , that Mars bath the govern
ment of the Lips.

Art. 1 .

That Metopoſcopy hath the ſamePrinciples with

Chiromancy.
E are therefore, in the first place, to affirm ,
that the ſame Principle , upon which Chiro
mancyis eſtabliſhid , ſerves alſo for a ground to Me
topoſcopy, in as much as all the promiſes of this latter
Science are grounded on the government and dire.
&ion, which the Planets have over certain parts of
the
 TO KNOW ME N. 295
the Face,as they have over thoſe ofthe Hand . So that
if the ſaid Principle be found well eſtabliſhd,in order
to Chiromaney,there is no queſtion to be made,but it
makes as well for Metopofcor.y. Nay, it maybe af
firm'd, that the general reaſons, whereoftheformer
hath made uſe, are more prefiing and deciſive in the
latter ; And if they give preſumptionsand apparen
ces of ſome truth inthe one in the other they ſeem to
give aſſurance andcertainty.
For, if it be once granted , that the Planets have a
certain direction and government over the no
1
bler parts , and that they inſpire their good or bad
qualities into them ; That there is alſo a certain fe
cret correſpondence between the ſaid Paris, andſome
Members,whereto theycommunicate the good and
bad diſpofitions ,which they may have; And that for
the ſame reaſon, the fameScar , whichhaththe go
FY
vernment of ſome noble Part, governs alſo that, be.
tween which and the other there is a correſpondence
and ſympathy, as we have already ſhewn inthe pre
cedent diſcourſe : If , I ſay , this be true in Chiro
mancy , it ſhould be much more certain in Metopo
ſcapy ; ſince it may be inferr'd, that,ſo far asthe Face
haih the preheminence before the Hands, ſo the di
rectionof the Planets,and the ſympathy of thenobler
1

parts ſhould be proportionably Itronger and more

efficacious in that pare , then they are in any of the
relt .
For certainly , there is not any likelihood , that the
1
Heart, theBrain, the Liver , and the other principal
parts , ſhould have any particular vertue , to be com
municated to certain partsof the Hand , as the expe
riences wehave produc'd do make evident, ard not
make ſomeparticipation thereof , to that , whichtheis
X 4
296 THE ART HOI
the moſt excellent of all , and as it were the Epitome
ofthewhole Man , and the mirrour , wherein all the
difpofitions of Body and Soul are- repreſented and
obſerv'd.
We need not bring any realons , or proofs, to de
monſtrate the truth oftheſe advantages; they are
too evident, and too well known, to leave any place
for doubt , there needs no Eyes, to make a greater
apprehenſion thereof then words can expreſs : nay,
there'reeds no more then common ſence,to conclude,
that , if there be any influences communicated by the
nobler parts and the Stars to the exteriour parts , the
Face onght to have a better and greater thare of
them then any other part whatſoever.

Art. 2 .

What parts ofthe Face are govern d by the phao

nets.
V

It thoſe grounds and conſequences being pre

A ſuppos'd, we now come to examine, what paris
of the Face thoſe are , between which and the Noble
Parts and the Stars , there is a certain Sympathy.
For , as this Sympathy is grounded upon theFormal
and Specifick vertues , and chat Nature confounds not 1

thoſe vertues , as wehave ſhewn elſewhere ; ſo it is

requiſice,thatthere ſhould be ſome place in the Face, 1

anſwerable to the Heart and the Sun , another , tó

theLiver, and fupiter : fome other , to the Spleen,
and Saturn , and ſo of the reſt; and that every one of
them ſhouid receive the vertues and influences, which
are proper both to che noble parç , between which
and
 TO KNOW MEN . 297
and it there is a Sympathy, and the Planet, under
whoſe direction it is .
The Vulgar Metopoſcopy takes notice ofno other
places, where theſe imprellions ſhould be made, then
the Forehead , which the Profeffors of ic have divided
into ſeven parts, in order to the placing of the ſeven
Planers thercin . so that they bave aflign’d thefirit'
18
and higheſt place to Saturn ; the ſecond, to ſuşiter ;
the third to Mars ; the fourth, to the Sun ; the fifth,
which is above the left Eye. brow , to Venus : thar
which is above the rightto Mercury , and they lodge
the Moon between thoſe cwo And when theſe places
are mark'd wish any lines, they denote the power of
that Starr , which is appropriated thereto .
But I fear me, this orderly, and regular diſpoſal of
the Planets is a product of Man's wic and invention,
which affects a kind of proportion and Symmetry in
all things, and imagin’d, that thoſe Celellial Bodies
ought to beplaced in the Face, with a reſpect to the
fame order which they obſerve in the Heavens. Chi
romancy hach done much better,when fighting that
..' proportion, itchang'd the order of the planets, and
plac'd them in the Hand, after a quite different litua
tion. For, from thenceit hath been with ſome reaſon
concluded , that there were ſome experiences, which
had oblig'd it to rank them as it hath done, and to
recede from chat method, which the in agination fo
induſtriouſly obſerves,in all its operations,wherein it
.
never wants references and reſemblances , to eſtabliſh
its Dreams and Viloris.
Now, what makes me to imagine the falling of
Métopoſcopy into the ſaid errour , is this, that there
aremany, who have not approv'd the Situation which
fome ochers have aſlign’d to chole planets, as having
diſposed
298 THE ART HOW
diſposid Venus into the place of the Sun, and tranſ
ferr'd the Sun and Moon over the two Eyebrows,
and ſet Mercury betwixt them. And all this wasdone,
apon an imagination they had , chat itwas more per
tinent, to place the two great Luminaries over the
Ey-brows,in order to their having a ſuperintendency
over the Eyes, which are the cleareſt and moſt lu .
minous parts of thewhole Face. But this obſervance
ofproporcion, though it ſeems ſufficiently wellima
gin'd, is not a rule for the conduct andguidance of
Nature. She propoſes to her ſelf ſuch ends and
means as are more ſolid, then any of theſe vain Chi.
mera's, and thoſe, who are deſirous to enter into
the knowledge of her Secrets, do not make a ſtand at
theſe appearances, but ſearchafter reaſons, grounded
upon certain, and well-eſtabliſh'd experiences.
Moreover, the acquaintance I had with a perſon
admirable in the ſtudy of this Art , gives me a rational
encouragement, to doubt of all theſe kinds oforder
ings and rankings of the planets. For he put Saturn
in theplace, where the Sun was plac'd by fome, and
Venus by others. And whereas that is the moſt re
markable part ofany in the Forehead, and how ſcarce
foever the lines may be in that part, yet there never
fails to be one chere ; he conceiv'd , that the Line of
Saturn was proper and natural to the Forehead, and
that all the others were accidental , and , as it were,
fcarter d up and down there, onely to denote the
Aſpects, which that Planet hath to the others. So
that, upon a bare inſpection of the Face, he exactly
diſcover'd the diſpoſition of the Planets, as it wasat
the minute of the Nativity. In the mean time, he
made ſuch certain judgments vpon theſe grounds,
ind I my ſelf have made ſuch ſtrange ones, upon the
rules
 TO KNOW MEN . 299
I rules I receiv'd from him , that they have created in
me a perſuaſion, not onely chat there is a true Science
of Metopoſcopy, which is not ſo vain and deceitfull as
ſome might be apt to imagine , but alſo that that
which is commonly found in Books, and whereof ſuch
as are addicted to that ſtudy ordinarily make uſe, is
grounded on ſuch falſe Principles and Rules,ascannot
15
attain the knowledge, which may juſtly be expected,
from an Art fo miraculous, and of ſo greatadvancage.
But when all is done, what place foever be aſſignd
to thoſe Starrs, thc,Queſtion ſtill remains, to know ,
whether there are any phyſical experiences and ob
ſervations whereby it may be maintain'd ? For, if we
muft referr our felves to thoſe of the Science it ſelf, it
might produce an infinite number, and I conceive my
ſelf able to eſtabliſh the Syſteme I ſpoke of before, by
[hofe I have ſeen made by others, and thoſe I have
often made my ſelf. ' But, in as much as the teſtimony
A
a man gives ofhimſelf is not legaland may be ſuſpect
ed', accordingly, it is not juſt to believe thatwhich
Metopoſcopy might give on its own behalf, and there is
not any Art, how vain or ſuperſtitious ſoever, buc
may be eſtabliſh'd by its own obſervations. Let us
thefore try , whether we can elſewhere find out ſuch
reaſons and proofs, as may ſerole che grounds of this
Art, and give, at leaſt, ſome preſumption of thetruth
there may bein it.

Art.
300 THE ART HOW
Iba

Art . 3 : an
HAR

That not only the Forehead ,butalſo the other

parts of the Face are to be conſidered in
Metopoſcopy.
ut, before we come to the examination of the
Blueaforeſaid point, it is requiſice; we ſhould unde
ceive thoſe, who are ofopinion, chat the Forehead is
the onely part of the Face, from which Metopoſcopy
deduces the ſigns and marks, which it makes uſe of;
for it is certain that all the others do contribute fome
what thereto ,as well as it . And indeed, it is not to be
imagin'd, that, ic being granted, there is a certain
ſecret intelligence between the Starrs and noble parts
ofthe body, and the exteriour parts thereof, in the
Face, the ſaid correſpondence and ſympathy ſhould
be between them and the forehead onely, And chac
the Eyes, the Nole, and the Mouth , which are fuch
conſiderable parts, and which Nature frames and con
ſerves with ſo much care and tenderneſs, ſhould not
have any communication with them.
And thence it comes, that thoſe Aſtrologers, who
have apply'd themſelves to this Science, hare made
every part of the Face fubjeđ to ſome particular
Planet. Tor, not to mention the forehead, wherein ,
as we ſaid before, they have plac'd then all , they
have configu'd the Right Eye to the Sup ; the Left to
the Moon ; theNole to Venks ; the Ears to Mercury ;
the Cheeks to fupiter ; and the Lips to Mars ; and
according to the conſtitution ofthoſe parts,they have
laid down Rules whereby to judge of the good or
bad
 TO KNOW MEN . 301
bad -diſpoſition of choſe Starrs, and of the effe &ts they
might work upon the perſons. So that thoſe Rules
and Judgments being under the juriſdiction of Me
topoſcopy, there's no doubt to be made, but that it
makes its uſe and advantage of all the parts of the
Face, and that it is a groſs errour, to imagine, that it
hath nothing to conſider ,but the Forehead. *

This preſuppos’d , we now come to examine the

reaſons, whereby the ſituation, which every planet
hath of each of thoſe parts , may be eſtabliſh'd and
confirm'd .

Art . 4 :
That the sun and Moon have the govern .
ment of the Eyes.

INPaſſions
the firft place then , if it be obſerv'd chat all the
are to be diſcern'd in the Eyes, and that
the Heart and Braio are the ſources out of which they 1

proceed, it will be eaſily judgʻd , according to the

Principle laid down by us, to wit, ' That thoſe Noble
parts of the Body, which receive ſome influence from
che Starrs, communicate it to the Members, between
which and them there is any correſpondence and
ſympathy ; Itwill be concluded , I ſay, that, ſince the
Heart and Brain are govern'd by the Sun and Moon,
as we have ſhown elſewhere, it muſt of neceſſity
follow , that they ſhould derive to the Eyes, the
Vertues which they have received from thoſe Planets .
Moreover, it is an Obſervation confirm’d by
abundance of Experiences , that thoſe who are born,
during the time of Eelipſes , are commonly weak
Tiglated,
302 THE ART HOW
fighted, as if theſe two great Luminaries,which may
be called the Eyes of the Heavens, communicated
their defeat to the Eyes of the Body, between which
and them , there is a certain connexion and cor
refpondence.
Nor is there any reaſon it ſhould be here laid to
our charge, that, contrary to the proteſtation we
havemade, we borrow this proof from Aſtrologie ;
for it is altogether natural,as all thoſe which Medicine
and Agriculture deduce from Lunations, and the
filing of thegreater Starrs : It is not maintain'd by
the doubtfulicalculations of Aſtrologers, and do not
affirm , as they do,thattheSun and Moon,being in un
fortunate places, produce that effect; in as much as
that ſuppoſes the diſtinction of the Celeſtial Houſes,
andthe Aſpects, which belong púrely to the Judicial
part of that Science.
And I make no doubt, but that, upon theſe Rules,
was made that admirable Prognoſtication,which Hip
pocrates gives an account of in his Prorrheticks, where
he ſaysthat a Phyſician being ſent for ina mortal diſs
eaſe , affirm'd che fick party would notdye of it, but
that he ſhould loſe both his eyes. For ſince that in
comparable perſon, who knew more of the Progno.
ſtick part of phyſick , then all thoſe who have come
after him , ingenuouſly acknowledges, that he knew
not the ſecret ofmaking ſuch predi& ions ; It is very
probable, that this was madeby the Rules of Metoh
poſcopy, according to the principle laid down by us.
But what ! lemay ſeem deducible from what we
have ſaid , that both the eyes are equally under the
direction and government of the two great Lumina
ries, whereas, in the mean time, Metopoſcopy would
have the Right eye to belong privatively to the Sun,
and
 TO KNOW ME N. 303
and the Left to the Moon. It will be no hard matter
to ſolve this difficulty, if it be remembred, what we
have faid in the Diſcourſe of Chiromancy ; to wit,
That there are two kinds of Influences, which all the
parts receive from the noble parts ; the one common '
and general; the other, particular and ſpecifick Ac
cording co the former, "there is a correſpondence be
tween the Eyes and the Heart, and Brain, by means
of the vital heat, and the ſenſitive vertue, which they
receive from them ; and, in this reſpect, itmay be
truly affirm'd, thatche Sun and Moon, whohave me
government oftheſe two principal parts have accord
ingly a general direction over both the eyes. But if
we contider the ſympathy and particular aſſociacion,
which is between the members among themſelves, a
Truth we have demonſtrated both by experience,and
the doctrine of Hippocrates, it will be found, thae
there is ſome reaſon to believe, that tbe Heart and
Brain may have a ſtricter connexion with one Ey then
with the other; and conſequently, that one ofthem
may be under the particular direction of the Sain ;
and the other,under that of the Moon. Now,where
as the Right eye is in a nobler ſituation then the Left;
in regardit is ſtronger, and more exact in its action,
then the other, and that it onely cauſes the ſtedfaſtneſs
and regularity of the fight as we ſhall ſhew anone ;
there is no doubt to be made, but that it is accor
dingly governed by the nobleſt and moſt powerful
Planet:
But that the Right eye it ſtronger thien the Left, is
. a thing ſo certain, chat it needs no proof. For, not
to urge that allthe parts on the rightſide are ſtronger
than thoſe on the other , nor yet, that the Right eye
is leſs fubje & co Diſeaſes then the other , and, when
che
 304 THE ART HOW
the fore-runners of Death diffolve and deſtroy the
vertue of the parts, this Eye conſerves its own , fome
time after the Left is quite extinguifli'd ; It muſt,
upon this further account, be ſtrongerthen the other,
thac it is more exact in its action. And this is an evi
dent ſign of its being more exact, that che regularity
of the full and compleat fight , which is made with
both eyes, depends onely on the Right. Hence it
comes, that when a man looks with both eyes on any
Object whatſoever, and comesafterwards to ſhut the I'

Left Eye, the Object will appear to him in the ſame

ſituation, and upon the ſame Line, as he had obſerv'd
it, with both eyes. But, if he ſhuts the Right Eye,
the Object will appear no longer upon the ſame
Line, and ſeems to have chang'd its ſituation : Which 11
is a certain argument, that the regularity of the com
pleat light proceeds from the Right Eye, fince the
line upon'which it ſees the Objects, is the ſame with
that, whereby both eyes are directed.

Art. 5.
That Venus haththe government of the Noſe.
S concerning the proof we have, that the Noſe
A is under the particular direction of Venus , it is
fo convincing , that tbe moſt obſtinate cannot doubt
of it, it being ſtill preſupposºd ,that there is any part
of Mans body under the government of ſome planet
or other. For, according tothe concurrent teſtimo.
nies of all Afirologers , which are alſo confirm’d by
the common manner ofſpeaking in all the nobler
Languages, Venus hath the overſight ofGeneration,
1
and
 TO KNOW MEN . 2015
305
and the parts neceſſary thereto. Now it is out of all
controverſie, that there is a correſpondence and ſym
pathy , between them and the Noſe ; and conſequent
ly, 'cis requiſire , that it ſhould receive the ſame In .
Auence ,which that Planet communicates to them ; and
that it ſhould be under the ſame Empire as they are
í ſubject to. I conceive there is not any perſon ſo ig
norant, as not to know ſomewhat of the correſpon
dence we ſpoke of, Gince it is come even into pro
-
verbs : but all haply are not acquainted with one
thing which evidently demonſtrates it , and is this,
That the natural marks or moles, which are upon the
Noſe , inferr and denote others about thoſe parts ,
dipos d in the fame ſituation , or at leaſt ſuch as is,
in lome meaſure anſwerable to that they are in , upon
the other.

Art . 6 .

That there is a correſpondence between all the

marks of the Face; and others in otherparts
ofthe Body.
Nd certainly it is a thing worthy admiration ,
A
taken into conſideration , That there is not any of
thoſe natural marks upon che face, but there is ano
ther upon ſome certain and determinate part of the
Body, particularly anſwerable thereto . For if there
chance to be one upon the Forehead , there will be
another upon the Breaſt ; and accordingly as the for
mer ſhall be in the midſt oftheForehead , or in the
upper or lower part thereof, on the one ſide or the
Y. other
 306 THE ART HOW
other, that upon the Breaſt ſhall have the ſame dif
ferences of ſituation. If there be one upon the Ey
brows, the correſpondent mark ſhall be upon the
shoulders, ifupon the noſe, the other ſhall be about
the Parts we ſpoke of in the precedent Article ; if on
the Cheeks,the other ſhall be on the Thighs; if on the
Ears, the ocher ſhall be on the Arms, and ſo ofthe reſt.
It is certainly impoſſible for a man to conſider the
miraculous references of theſe correſpondent marks,
and rottskeoccaſion thence, to reflect on the infinité
wiſdom of God , who reducing all things to unity ,
thatthey may be the more conformable to himſelf,
after he had made an abridgment of all the Worldin
man, thought fit to make an Fpitome of man in his
own Face . For it cannot be affirni'd , that this cor
reſpondence , whereof we ſpeak; is ſimply in thoſe
marks, ſince they are all fram'd of one and the ſame
matter, and conſequently , they cannot have any
more reference to one then to another : But it muſt
ofneceſſity be in theparts themſelves, and that the
aſſociation there is between them ſhould be the
cauſe , that one cannot have a mark imprinted on it,
but the correſpondent member muſt at the ſame
time undergo the fame impreſſion. Accordingly
we find, beſides the ſecret concurrence they may
have together , a ſenſible and manifeſt rapport
and reſemblance in their ſituation and ſtructure.
For the Breaſt, which is that part of the Body , below
the Head, which is moft bony and moſt fac before, is
exactly anſwerable to the Forehead, which hath the
ſame qualities. The parts neceſſary to Generation
are in the midſt of the Body , with a certain promi
nency , as the Noſe is in the midſt of the Face. The
Thighs, which are very fleſhy, and fideling , have a
refe
 TO KNOW MEN . 309
reference to the Cheeks, which have the ſame ſitua
tion. The Ey.brow is anſwerable to the Shoulders
by reaſon of the eminency remarkable in both ; the
Ear,to the Arm , as being both on the ſides , and as
it were out ofplay ; and fo of the reſt, Yet is it not
to be inferr'd hence, that this reſemblarice is the true
ſource of the ſaid ſympathy ; no, it is not ſufficiently,
adjulted , and exact enough, to produce effects fo
like ; and it is neceſſary , that there ſhould be ſome
more ſecret tye and connexion, whereby del parts
mightbefo aſſociaced among themſelves asthey are, 1

and which may be the principal cauſe of that mira

culous Harmony which is found among them wheres
of theſe natural Characters are the irreproachable
witneffes ,

Art. 7.
Whence the Lines of the Foreheadproceed.
He Forehead is, no doubt, that part of the Face,
wherein Metopoſcopy finds moſt work to buſie ic
ſelf about, and where it meets with the greateſt num's
ber of thoſe Signs,upon which iç makes its judgments,
% which are therefore the more certain, in regard there
is a greater divertity of the faid marks, and that they
are the more apparent in that part then in any other.
And this is alſo the reaſon, why it hach taken the
name it bears from that part, as ſuch as it looks upon
as the moſt conſiderable and moſt neceſſary.
For certainly, he who fhall make it bis buſineſs to
Tu obſerve, thac in fo narrow a ſpace, which ſhould 1

HEI naturally be ſmooth and eaven ,thereis fram'd ſo grea:

X2
 308 THE ART HOW
a variety oflines, points , and irregular figures ; That
of theſe, ſome ſtart out, as it were, of a ſudden,and
1 ochers vaniſh , and are blotted out ; That ſome are
more deep, others more ſuperficial; ſome ſhorter,
fome longer ; ſome pale, and others in a manner be
-traying a certain colour , That there are not any two
men in the world, in whom they are alike ; And laſt
ly, that all this diverſity of lines may be obſerv'd in
the ſame perſon ; He, i ſay , who ſhall take a parti
cular notice of all theſe things, will have juſt occaſion
to believe , that there is in the Forebead' ſome ſecret
which is not known to men, and that the impreffionis
made therein have nobler and higher cauſes then any
that are in Animals.
And indeed, upon examination, it will be fourd ,
that all the reaſons which may be alleged for this
diverſity of Limes, cannot be deducd , but either from
Motion , which gives a certain fold or wrinkle to the
skin where it hath been often accuſtomed to be made,
as it happens in tlie joynts ; or from Drought, which
cauſes a contra &tionof the skin and wrinkles , as may
te ſeen in fruits, that have been long kept, and in the
furrows and wrinkles which old Age ſpreads into all
the parts .
But there isno probability , that the Lines of the
Firehead ſhould be the effects of the motion which it
is wont to ſuffer, ſince they are different in all men ,
who nevertheleſsmove that part after the ſameman
ner. For all perſons have the ſame manner ofdilatirg
ard contracting the Forehead ; every one hath the ſame
muſcles purpoiely deſign’d for thoſe motions ; And
Nature inſpires into every one the fame motives,
upon which they onght to be made.
Some may haply affirm , that the Conſiſtency of
the
 TO KNOW M EN . 309
the skin is the cauſe of that diverſity , and according
to its being more thin or chick, the folds are more or
leſs eaſily made in it. But are there not abundance
ofperſons, who have the ſame conſtitution of skin,
wherein yet there is not any line like onetheothers ?
Are there not ſome, whoſe skin is very delicate and
thin , wherein thereis notany to be ſeen ? And are
there not alſo thoſe, who have it thick, which yet is
full ofthem ?
Nor can it be maintain'd , on the other.., that
Drought is the cauſe of theſe Lines , ſince it may be
obſerv'd, that ſome children of a ſanguine Conſtitu
tion, have more of them then ſome decrepid old men ;
And that it is found they are notalike in old people,
though,'tis poſſible, theDrought may havebeen e
al. Beſides, I would fain know, it being ſuppos'd
that thisquality ſhould be the cauſe oftheſe impreſ
ſions, whence it comes, that young people, who have
wrinkles in their foreheads,have not any in the other
parts ? And why thoſe which old Age imprints on the
other parts of theskin,are alike in all men and are not
ſo in the Forehead.
Yet it is not to be inferr’d , bat that Motion and
h Drought contribute very much thereto , but with
this caution , that they do not occafon the firſt
draughts of them , and only promote their ſooner, or
more remarkable appearance. There is ſome other
Cauſe, which draws the firſt deſign of them , and, as
a Mafter-builder takes the firlt meaſures thereof, and ,
begins the ſtru & ure ; which is afterwards compleated,
by the contributory labours of other workmen. For,
to be ſhort , all theLines are deſignd on the Fore.
head, even from the very birth , though they do
not immediately appear there , but diſcover them
Y3 felves
310 THE ART HOW
felves after a certain ſtime , ſometimes ſooner, fome
times later , ſometimes they are deeper , fometimes
more ſhallow and fuperficial, according to the efficacy
of the Cauſe, whereby they are imprinted , and con
fonantly to the natureof.the Temperament of every
particular perſon , and the motions of the Forehead
whereto he is accuſtomed. Since it is not to be doub.
ted,butthat a man often tranſported with anger , or
ſuch a one'as is of a froward peeviſh diſpoſition , is
wont to bend or knit bis brows, that is,to frown, and
by that means cauſes certain folds in the Forehead;
which contraction makes the Lines drawn therein to
appear ſooner,and more remarkably,then they would
have done otherwiſe.
Since then it is to be inferrd, from what hath been
deliver'd , that the firſt impreſſion of theſe Lines is
not to be attributed to any Cauſe aſſignable within
the Body , we muſt endeavour to find one without it;
And whereas there are undeniable proofs, that there
are certain Planets , wbich have the government and
direction of ſome particular members, wherein they
produce fuch effects, as cannot proceed from any
thing elſe ; It muſt be concluded thence, that the lines
ofthe Forehead are ofthat rank,and thatthey canno
be imprinted there, but by fome one of thoſe celeſtial
Bodies,underwhoſe government that part is.
There are therefore two things to be taken into
our preſent examination, the one,What Planets they
are , which have the government of the Forehead ;
the other, Wbat Reaſons and Experiences there are,
whereby the ſaid direction may be confirm'd,
Art.
 TO KNOW ME N. 311
1

Art. 8.

what particular Planet hath the government of

the Forehead.

S to the former Queſtion, there is ſomediffi.

Aculty
cu in it, by reaſon of the ſeveral opinions of
thoſe, who have written of that Science. For ſome
of them do make the Forebead fubje & to one parti
cular Planet ; others are perſuaded, that all of them
have a certain government ofit. But theſe latter are
not agreed among themſelves , as to the ſituation of
them in it, as we faid elſewhere. Had they brought
any proofs to make good what they advance, 'cwere
rational we ſhould ſubmit to their deciſions : But
having not produc'd any , we are left at liberty to
make our own choice, and after ſo manyexperiences,
as we have feen confirm'd upon otherprinciples , we
may reject theſe, and ſtand to ſuch asare maintain'd
72 upon better grounds.
10 We conceive it therefore more probable, that the
72 Forehead ſhould be givern'd by one particular Pla
net, rather then by all together, in as much as all the
other parts of the Face , which are more noble , and
Vo
n
of greater advantage then that , have each of them
h
butone of thoſe Stars, whereto they are ſubject. For
if there be a correſpondence and ſympathy between
ell
the parts of the Body, and that thoſe between which
there is ſuch a correſpondence are govern'd by the
fame Planets , ' it being ſuppos’d that all the Planets
1 have ſome government of the Forehead , it muſt fol
low, that every part of the Forehead , wherein any
Y4 Planet
212 THE ART HOW
Planet is placed , ſhould correſpond with che oiher
Members, over wich the ſame i lanet governs : And
whereas the Moles , diſpers'd up and down ſeveral
parts of the Body, are the certain marks of thatſym
pathy , it will be accordingly requiſite , that thoſe,
which happen in the Forehead, ſhould denote others
- on all the Members govern'd by thoſe Stars. Now,
it is clear that they have not any correſpondence, but
with thoſe on the Breaſt; and conſequently the
Forehead muſt be ſubject only to that planer, which
commands the Breaſt. And whereas thoſe two , viz.
the Forehead and Breaſt arel the moſt bony parts of
the whole Body,and that allthe Bones are under the
direction of Saturn ,as we are taught by Aftrology, it
follows, that the ſaid Planet hath its particular ſeat in .
the Forehead.
But ifthatbenot granted, this at leaſt will be very
probable , that if there be any place more roble then
another in the ſaid part, it muſt be that wherein ihe
ſaid Star acts moſt powerfully and in which it imprints
the Lines , which are the effects and marks of its
power. And in that caſe, the Line which is directly
in the midſt of the Forehead belongs to Saturn, fince
the middle is as it were the centre and principle of the
extremities .
From chis Ratiocination,it may be deduc'dthat the
Syſtems of the phyſiognomiſt I ſpoke ofbefore,is bet
ter grounded, then that of the ordinaryMctopoſcopy,
and that beſides the Line of Saturn , which is in the
midſt of the Forehead , and that which feems to be
moſt proper and natural thereto , all the others
ferve only to denote the rapports and aſpects, which
there might be , between Saturn, and the other
Plareti ,
But
 TO KNOW MEN . 313
But how ever the caſe ſtands, he attributed , to the
faid planet , thoſe lines, after a manner different from
that which is commonly us'd . For he aſſign'd to
Mercury that which is immediately under that of SA
tarn,and that above it to Mars; the next to Venus,
and the uppermoſt to Jupiter ; and, on the loweſt,
which are juſt over the Eye-brows,he placed the Sun
and 11oon. And according to the conſtitution which
each of them had ,he judgʻd ofthe Aſpe s,between Sa.
turn and thoſe Planets,in the Horoſcope,which pro .
ceeding prov'd conſonant to the calculation of Judi
ciary Aſtrologie. So chat,according to his judgment,
all thoſe lines belong'd as much, ormore,to Saturn ,
then to thoſe other planets, and depriv'd bin not of
the abſolute government he ought to have of the
Forehead.
Upon which account I cannot forbear affirming,
that the ſaid perſon had ſo exact aknowledge of this
Are that he found in it certain Rules,whereby to diſ.
cover the day and hour of the Nativity ; And that I
my ſelf, having made uſe thereof, fail'd not above
ten times at the moſt, in an hundred judgments,that
I made of it. Now, if the Science may arrive to that
pitch, there is hardly any one but will conclude that it
will be able to make good its promiſes, in the diſco
very ofthings leſs obfcure and abſtruſe,ſuch as are the
diſpoſitions of the noble parts, the Inclinations and
manners of Men.
But to produce any other reaſons ofall theſe par
ticulars, then the experiences which the Art it ſelfhach
1
thereof, is a thing not in the power of Philoſophy ,
which, it ſeems, hath been negligent in making ſuch
Thiloſophical obſervations as might have rendred the
traih thereof more manifeſt. Let it not however be
1
account
 314 THE ART HOW
W
accounted an inconſiderable aſſiſtance, that ſhe hath
given us ſome light, to diſcover, that ſome parts of
the Face are under the direction of certain Planets.
Let us now ſee, whether ſhe will help us, to ſhow ,
that fupiter hach the government of the Cheeks.

Art. 9
That Jupiter bath the government of the
Puheeks.
Or will it be any hard matter for our faid Di
Noel
rectreſs, philoſophy,to ſatisfy us, that fapiter.
bath the goverment of the Cheeks, ifit be true,that
the Liveris under his juriſdiction. For;as thoſe parts
are the moſt fleſhie, and moſt fanguine of any about
the Face, and ſuch , as wherein the alterationsof the
Liver and Bloud are fooneſt and moſt evidently ap
parent ; fo is there not any doubt to be made of it,
but that they are under the fame direction, as the
other. Beſides that , the Moles,which are ſeen on the
Cheeks, denote others on the Thighs, which have a
correſpondency to the Cheeks, and are govern'd by
theSign Sagitrary, wherein is the Houſe
of fupiter.
For we have fhewn in the precedent Diſcourſe of
Cbiromancy, that theAſtrologers have learn'd of Hip
pocrates, to diſtribute the Veins to all the exteriour
parts ofman's body,accordirgto the correſpondence,
and ſympathy, there is between the ſaid parts .
Art.
 TO KNOW MEN. 315

Art. 1o .

That Mercury hath the like government over

the Ears,

" Here is ſome difficulty to know , whether

THEMercury hath the government of the lips , as
fome affirm , or whether Mars hath the conduct
thereof. But there isa greater probability, that the
Ears are the parts govern'd by Mercury, in regard
the Moles , to be ſeen on them, have others , corre.
ſpondent to them , on the Arms, between which and
them there is a ſympathy. Now , it is a thing gene
rally acknowledgd in Aſtrology, that Mercury hath
the governmençof the Arms,andthat the sign Ge
mixi, wherein he hath eſtabliſhid his principal Houſe
and his exaltation,doesalſo govern thoſe parts.

Art . II ,
That Mars kath the government ofthe Lips.
Oreover,thereis correſpondence between the
M. Lips and the Belly, and the Moles to be ſeen on
the former denote others on the Latter , which is
under the direction of Mars. Add to this, that the
Lips are ulcerated in Terrian Fevers, which no doubc.
proceed from Choler, which is under the government
of that planet. And this is an obſervation ,which de
ſerves to be exa &tly conſider'd in this place. For this
ulceration beingcritical , and in a manner proper to
thoſe
316 THE ART HOW
thoſe kinds of Fevers,juſtneeds be inferrd, that
there is a particular ſympathy between the Lips , and
the humour, which is the ſource of the diſeaſe , and
that thence proceeds its faltning on that part, rather
then ever
any other whatſo . I am,

SIR,

Tour moſt bumble, and th

ha
le

moſt affe &tionate Servant,

CC
of

L A.CHAMBRE.
IL

СНАР,
 TO KNOW MEN . 317

E
CHAP . IX.

What fudgment is to be made of

Chiromancy and Metopo
I ſcopy.
Hit we havedeliver'd in the two prece
dent Diſcourſes is all wecan ſay upon a
W Subject which bath not yet come under
the examination of Philoſophy. For though there
have been ſomegreat Wits,who have addicted them
ſelves very much to the ſtudy of Chiromancy and Me
topolcopy, yet is there nor any one of them , that hath
taken the pains to produce the leaſt reaſon, to main
tain the principles thereof.
% Not that Iam abſolutely of opinion , that thoſe
which I have made uſe of, are ſuch as may ſatisfie
either the expectation which ſome may have con
ceiv'd thereof, or getthe ſeverity which philoſophy
obſerves in theſe matters. To give them their juft
deſert, they are only conje & ures and light preſump
tions , but with this encouragement , that we muſt
expect to run fome hazard in the diſquiſition of na
tural things, ſince there are ſo few of them , wherein
Demonſtrations and convincing proofs can find any
place.
Ior, what advantages ſoever we may have in order
to
318 THE ART HOW
to the diſcovery of man , we ſhall find it ſtill a work
of ſo much delicacy, aud wherein there are ſo many
feveral pieces to be conſider'd , that the number of
thoſe we are ignorant of, very much exceeds that of
thoſe which we know. And whereas he is in effect
a little World, it may accordingly be affirm'd , that
we are as little acquainted with the things which are
abbreviated in him ,as thoſe whereof the great World
conſiſts, which are wholy conceafd from our know
fedge
te Head is,nodoubt, the Epitome of the whole
Heaven ; it hath its Conſtellations and Intelligences
as well as the other. But if we obſerve the Scars,
their ſituation and their motion , and yet not know
what their Nature is , nor why they are ſo difpos’d ;
the ſame thing may be ſaid ofall the parts of the
Face. For', not to ſpeak any thing of the figure of
thoſe , which are the moft conſiderable , the Lines
that are in theForehead , and about the Eyes ; the
ftrokes and features wbich are of each ſide of the
Noſe, and thoſe that compaſs the mouth , and a hun
dred other Lineaments , which diverſifie that Part ,
and make it unlike in all men ; All this, I ſay, is eaſily
diſcover'd; and as eaſily imagin'd , that Nature hach
not done it without fomedeſign . But the manner,
after which ſhe does it, and the end, wheréco ſhe des
ſigns it,are not yet fully known : For the Obſerva-.
tions which have been made upon that account, have
made buta weak diſcovery thereof, the number of
them being not conſiderable enough , nor they made
with that frictneſs and exactneſs they ought to have
been . Nay , moſt of thoſe that are found in books
are temerarious, and force the Science beyond its juſt
limits, For it muſt be granted, that the greateſt ju .
tifdidton
 TO KNOW ME N. 319
rifdi&ton , that Metopoſcopy and Chiromancy can
have, reaches no further, then to judge of the Diſpo
ſitions of the Body , and the natural Inclinations of
the Soul, and that, if they pretend to the Confidence
of judicial Aftrology , wbich would fain bring free
and contingent actions under its Juriſdiction , they
deſerve the ſame concempo, and are iyable to thoſe
puniſhments, which Religion hach alwaies condemn'd
the other to.
But if they keep within the limits wehaye aflign'd
them, it muſt be acknowledg'd, that there are ſome
general reaſons very favourable to them , and ſuch
as evidently ſhew , that there may be ſome truth in
them. For it cannot be doubted , in the firſt place,
but that the Stars act by vertues , which are different
from Light , in as much as all the effe& s which they
produce cannot be attributed only to that quality,
andthat there is a neceſſity of having a recourſe to
to the Influences, to give a reaſon of the flowing of
the Sea , and ſome diſeaſes, which, without all diſpute,
follow the motion of theMoon. Secondly , it is as
certain, that thereare ſome parts ofmansbody, over
which thoſe Stars have a particular government, and
that ſince the Heart and Brain are of that order , in
reſpect of the Sun and Moon , it is an invincible pre
ſumption, that the other noble Parts are governd by
the other planets. And laitly , that there is a con .
nexion and correſpondence between thoſe parts, and
ſome of the exteriour , whereto they ought to com
municate thevertues and qualities , which they have
received from che Stars.
Now, from theſe general Maxims, it follows, that
there is a correſpondence and ſympathy between all
the Parts of the Face and Hand , and the Interiour
Paris
320 THE ART HOW
parts of the Body, and the planets,whereby they are
governed; And conſequently ,that there is a poſibili
ty ofdiſcovering the Diſpoſitions by thoſe latter,and,
conſequently to that,the Inclinations, which accom
pany them , by the experience which hath been made
of the nature and power which thoſe Starrs have.
I know well enough, that the Enemies of Aſtro
logie laughat the particular vertues commonly attri
buted to them : But there is a certain mediocrity
to be obſerv'd , between thoſe, who deprive them of
Gil, and thoſe, who allow them too much . For r.o
man ſhould be ſo farr ſelf -willid , as quite to deſtroy
their Influences, for the reaſon alleged by us ; nor,
on the other ſide, ſo credulous, as to grant them all
thoſe vertues, which the vanicy of the Judicial pare
of the Science is ſo liberal as to give them . Though
there be in it a thouſand frivolous and ridiculous ſup
poſitions ; yet may there be alſo derived from it ſome
rational obſervations, which require a ſincere ac
knowledgment. When it is taken into conſiderati
on, what Agriculture, the Artof Navigation , and
Medicine affirm , of the Riſing and Setting of the.
Starrs ; When it is ſeen, that the Horoſcope gives ſo
exad a deſcrip:ion of the Stature, the Temperament,
and the humour of thoſe whoſe Nativities are ex
amin'd ; would it not bean inſupportable obſtinacy,
or rather a blindneſs of mind , out of pure willfulnels,
to conteſt againſt the vertue ofthe Starrs, upon which
' thoſe judgments are made, and , without any reaſon ,
to oppoſe ſuch experiences as have been obſervd an
infinite number of times,
For my part, I am fo diſtruſtfull of the ſtrength of
Humane Underſtanding, and I find there are ſo few
things inNature into which'tis able to penetrate,that,
if
 TO KNOW MEN. 321
if Religion had nor declar'd free actions tobe ex
cmpted from allfübjection to the power of the Starrs,
1durſt not, upon the pure Rariocination of philofo .
phy, affirm the contrary. What ! We are ignorant
of that which we ought to know beſt? Nay , we are
yet to learn what it is to Think , and know not hom
we think,and yet we ſhall have the temerity to regu
Jare the power and influences ofthe greateſt and moſt
admirable Bodies that are in the World and to pre
ſume that thoſe are deceiv'd , who allow the more
then we imagine they have ?
It ſpeaks therefore greater prudence and modera.
tion, to comply with the common opinion, which ar
tributes to thoſe Bodies, the direction and governo
ment ofthe principal parts of Man's body, as being
ſuch as is confirm'd , by the many obfervations and
experiences, which have been made thereof. But
ic muſt be done with this precaution however, that we
fuffer not our felvesto be abusºd, by the conſequences
wbich may be deduc'd from thisTrab. For we muſt
ſo look on it, as nor to extend much beyond the prin .
ciples and grounds of Chiromancy and Metopofco.
py ; in as much as parricular Rules, which have been
built thereon, are either falfe, or'ancertam . And
indeed, it may confidently be affirma'd, that thofe
Rules which pretend to judge of free and contingent
actions, are abſurd and criminal; And that thoſe
others, which are limited , and levelld onely to the
diſcovery of corporcal diſpoſitions, are doub'ful, as
berg noc ſufficiently confirm’d, by juſt and exact
obſervations,
It were therefore to be wiſh'd hat ſome perſons hud
apply'd themſelves more ſeriouſly ,chen hath yet been
done by any, to this curious diſquiſition in asmuch as
Z ic
322 THE ART HOW
it would poffibly have furniſhed us with a fuller
knowledge of that miraculous harmony which is ob
fervable among che parts of man's body, and gave
the occafion ofits being ſometimecall?d the Miracle
of Miracles. Nay, itmay be further preſum'd ,that
the Science of Medicine, might have deriv'd ſome
light, and affiſtance from it, in order to a more ex
actdiſcovery ofthediſpoſitions of theinteriour parts,
and the making of more certain judgments of the
ſucceſs of Diſeaſes. . And laſtly , THE ART
HOW TO KNOW MEN would alſo have
made conſiderable advantages of ſuch a diſquiſition,
and would have inſerted among its own Rules, ſuch
as thoſe kinds of Sciences ſhould have fupply'd it
withall : but with this caution on the other ſide, as
not to permit thoſe other things, which are not
onely uncertain, and,upon their ill-groundedneſs, un
maintainable, but alſo cry'd down asvain and ſuper.
ſtitious, to creep into a deſign ſo ſerious, and ſo fo
lidly grounded,as that it pretends to . So that, in
ſtead of going fo farr to find out the Signs, which
may diſcover the Inclinations, the Motions of the
Soul, Vertucs and Vices, This contents it ſelf with
thoſe , which are nearer hand , and more mani.
teſt, and ſuch as may be deducible from ſublunary
Canſes.

SECT . I.
Ofthe ſeveral parts which compleat THE
ART HOW TO KNOW MEN.
He ſaid Art then makes account to comprehend
all the knowledge it may give, and the ſeveral
diſ.
1
TO KNOW MEN .
323
diſcoveries it is to make , in Nine general Treatiſes ;
whercof,

The Firſt jhallcontain the Characters of the

Paſſions, intwo and twenty Chapters.
The Second , the character of Vertues and
Vices, inan hundred Chapters.
TheThird , the Temperaments, in two and
fifty Chapters.
The Fourth, the nature of thoſe living Crea
tures, which contribute any way to the Phyſi
5
ognomy, in twenty nine Chapters.
TheFifth hall treat of the Beauty of Man
and Woman, in fifty Chapters.
The Sixth, of the Morality ofſeveral Nati
ons, accordingto theclimates,in fixtyChapters.
The Seventh, of the Inclinations, proceeding
from Age, Fortune, Courſe of Life, & c. in
twenty Chapters.
The Eighth, of Dilſimulation, and the ways
how it may be diſcovered .
3 The Ninth, and laft, ſhall ſetin order allthe
Signs which ſhall be dedued from theſe great
ſources ; Shallſher , as it were, at the firſt ſight,
thoſe, which ougktto diſcover every Inclination
in particular, every Motion of the Soul, every
Vertue, and every Vice, and
ſo compleat and
give its utmoſt perfection to THE ART
HOW TO KNOW MEN .

Za CHAR.
 THE ART HOW
324

292929 ဦး រង់ដ៏ម៉ ង់
CHAP . X.

What qualities are requiſite in that

perfoni, who wouldapply himſelf
to THE ART HOW
TO KNOW MEN.
F Antiquity had reaſon to ſay, That the caſe
is the ſame with Sciences, as with Şeeds, and
I Plants, which never bring forth any thing, if
they meet not with a foilfit for them ; it iscertain,
that there is not any , wherein that Truth may be
more evident, then in thoſe Sciences , which pretend
to Divination, as being ſuch as will become barren
and of no advantage, if they meet nor, in their minds
who are deſirous to make uſe of them, with the
diſpoſitions which are neceſſary thereto . Thence it
is, that Ptolemy tells us, that it is not ſufficient to
know the Rules and Maxims of them , and that if the
Student haverot the particular Genius, which thoſe
Sciences require , he will never be able to make a ra
tional judgment. " so that before he exerciſe himſelf
in THE ART HOW TO KNOW MEN ,
he ought to know, what that particular Genius is,
whereof he fands in need, as alſo the Qualities he
Should
 TO KNOW ME N. 325
ſhould be Maker of, to make his advantage of that
familiarity.
I ſhall not make the buſineſs more difficult then it
is, nor bring in hither all the other Sciences, to keep
this Art ofourscompany. I might ſay, that Medi
cine and Moral Philoſophy are particularly requiſite
thereto ; That treating of Climats, and the natutes
of ſeveral Animals, it cannot well be without Geo
graphy , and Natural Philoſophy ; That treating
further of the Proportions and Figureof parts, it
it might ſeem not well able to do it, without Arith
metick and Geometry ; And, in fine, that its judg
ments being grounded on a continualratiocination,
and one ofits Rules deriving its name fromSyllogiſm
it were requifite, that he, who would apply himſelf
thereto, ſhould be an excellent Logician. And no
doubt, to proceed further in this conſideration, wę
may affirm , that there is not any Science,but may be
made ſerviccable to this. But there is no neceffity,
that a Man ſhould go and conſult Hippocrates, Ari
ftotle, Euclid, and Ptoleney to become a Proficient
therein , and balking all thoſe ſtudies, that of
thepreſent work will,in my judgment,be ſufficient to
learn it, and to make an advantageous uſe thereof.
But for this lacter, I require in him, who would
ܶ‫ܪ‬ exerciſe himſelf therein , twothings, which I cannot
abſolutely teach him . One Thall premote the good
uſe he may make of this Science , and the other thall
prévent his abuſing of it , as ſhall be deduc'd in the
} two next enſuing Articles.

Art.
326 THE ART HOW

Art . 1.
of the Genius requiſite, or in order to the
exerciſe ofthis Art.
Fthoſe two things, the former is the particular
Genims we ſpokeof, under which denominati
on , Icomprehend all the endowments andqualitics,
Cquiſite to this Art : For I diſſent from thoſe who
derive it from the Starrs. It is a fantaſtick imagina
tion ofthe Aſtrologers, to aſſign to every man two
Genius's ; one to have the preſidence ofLife, and is
ſuch asproceeds from the diſpoſition of the Heavens,
at the time of the Nativity ; the other, to prelde
over the profeffion, which the party is afterwards to
follow , and that does not proceed from the general
conſtitution of the Heavens, as theformer, but from
the particular diſpoſition of ſomecertain Starrs, to
which they allign the direction of the Art, and pro
feffion, which a man is to exerciſe, ; and theſe they
affirm to be Mars, Venus, and Mercury,in the firſt,
ſeventh, or tenth Houſe. And this is that they call
the Aſcendent, of whoſe influence this Genius is the
cffe &t; This is thatwbich the Platoniſts keep ſo much
Birr about, and whoſe acquaintance and familiarity
they ſo earneſtly endeavour to acquire. But theſe
are no better then ridiculous and dangerous Viſions,
which inſinuate a certain falſe repreſentation of thoſe
Truths taught us by Theology, and ſuch as Faith and
Philoſophy do juſly condemn.
For my part, I am of Opinion, that we may fay,
of this Genius, what Hippocrates fays of the good
fortune
 TO KNOW MEN . 327
fortune of the Phyſician, that this latter proceeds
not from any occult cauſe, which produces its effects
without him, and contrary to his expectation , buc
is abſolutely the effe &t of his Abilities, and Conduct ;
And, in a word , that his Prudence makes his own
good fortune, and his Patient's. For,without queſti
on, the caſe is the fame with the Genius, which is
neceſſary for the Art we treat of. It is not ſome
inviſible Dæmon,that illuminates the mind, by ſecret
lights and guides, and directs it, in particular diſcove
ries of this Science : But it (is-a juſt and exact appli.
3 cation of its Rules, or rather that Prudence, which ,
putting the general Maximes in uſe, fitly applies them
to particular Subjects.
Now, this prudence proceeds partly from the Na
tivity, and party from Study and Exerciſe. From the
Nativity do proceed the natural Qualities and En
dowments of the Mind, requiſite for the exerciſe of
HE a Habit. This is properly the 'Eupuit of the Greeks,
1 whichich we may call good or fortunate Diſcent,
whereof, as Plato affirms, there are three kinds ; one,
proper co Sciences ; another, to Manners ; and the
laſt, to Arts, ſuch as is that, which THE ART
D HOW TO KNOW MEN does require.
Art. 2.

of the natural Qualities which are requiſite

for the exerciſe of this Art.
He natural Qualities of the Mind, neceſſary in
T order to the exerciſe of this Art, are ſtrength
of Imagination, and foundneſs of Judgment. For,
thougbMemory be alſo requifite therein, in regard
there
Z4
328 THE AIT HOLD
there is a neceſſity of remembring many Precepts, a
great number of Signs, and the connexion and cor
reſpondence of many things, whereof this Act is
full; yet iş it certain, that the greateſt burthen lies
upon the imagination and the Judgment. For a man
muft, ofa ſudden framęco himſelf ſeveralImages; hę
muſt obſerve divers conformable and diſconformable
Signs,and afterwards make a compariſon between the
one and the other,to diſtinguiſh the ſtronger from the
weaker ; in which operation, it is out ofalldoubt,
ihat the underſtanding and the Judgment are more
put to it than the memory ,which hath madeits provia
lion long before,whereas the others are haſtily ſet on
work , and not allow'd the leiſure to prepare them ,
felves for it.
But to theſe natural Qualities there are yet two
other things to be added , Method, and Exerciſe :
For the latter brings a man to a certain facility of
judging well, whichcannot be acquir’d by any other
means, and creates a kind of confidence,which may
bę interpreted an Enchufalm and Divine Diſtraction
or Fury in theſe Sciences,

Art. 3 .

Ofthe Method, neceſſary in order to the Ex

erciſe of this Art.
" He Method we ſpoke of, conſiſtsin certain ge
to the making of a more infallible judgment. We
ſhall here ſet down thoſe we conceive themoſt con
liderable.
The
 TO KNOW MEN. 329
I The Firſt is, That our Artiſt ought very carefully
to examine the signs, which proceed from the ex
ternal cauſes, which of them are tranſient, and which
are common, and not to make any judgment by
them .
The Second, One Gngle Sign is not to be thought
3 ſufficient to make a judgment of the Inclinationsand
Habits ; but it is requiſite there ſhould be more. For
it is imprudence, as Ariſtotle affirms, to give credit to
one ſingle mark : 'Evimsde târ onusiwr Ansis.
The Third . When there happen to be contrary
plo Signs, it isrequiſite a particular Obſervation be made
of the ſtronger, and the judgment is to proceed ac
cording to them . Now, we have given an account
of theſtrengthand weakneſs of signs, in the Second
Chapter of this Second Book,
The Fourth . Our Artiſt is above all things,to con
ſider the Temperamentofthe perſon, whoſe humour
he would diſcover, and uſe it as a Rule whereby he is
to meaſure all the otherSigns. For, being the pre :
Ver fentand inſeparable inftrument ofthe Soul, it for
tifies, or weakens, the other Signs, proportionably
toits conformity or oppoſition thereto.
The Fifth. It is further requiſite thathe ſtrictly ex
amine the ſtrength or weakneſs of the party's mind;
for both theſe have a great influence over thepaſſions
and habits,in as much as moſt ofthe paſſions are rais'd
in the Soul, for want of knowing the cauſes thereof.
It is poſüble one may conceive himſelf injur'd, when
there is not any injury dong him , and ſome other
may be ſeiz’dby an apprehenlion, who hath no cauſe
to fear. So that upon ſuch occaſions, weakneſs of
mind is the cauſe of thoſe emotions, as, on the other
ſide, ſoundneſs of judgment ſmother them.
The
330 THE ART &c.
The Sixth . Whereas it is poſsible, that vicious
Inclinations may be reform'd by ſtudy,andbad educa .
tion may alter & corrupt the good,itconcerns the Ar
tift to add,as much as may be theMoral marks,to the
Natural,and endeavour to diſcover bythe words and
A&ions ofthe perfon ,whoſe humourhe would be ac
quainted with , whether he follows his Inclinations,
or hath reform'd them.

Art. 4 .

of the Moderation of spirit, indiſpenſibly

requiſite in the Study of thisArt.
Ow whereas
, all theſe Rules, and all theſe Ob
N fervations, are very bard to be reduc'd to
practice, it muſt be laid down as athing certain, that
it is very eaſie tomake many temerarious judgments
thereby, and to abuſe this art, if great carebe not
taken. Therefore among all the Qualities, requiſite
in the perſon, who is deſirous to ſtudy it, I wiſh him
particularly Moderation of Spirit, that he may not be
partial or præcipitate in his judgments, and, above
all things, not to make any to the diſadvantage of
others, but in the ſecret cloſet of his own Heart, ſo
as that neither his Tongue, nor theic Ears may be
witneſſes thereof. Otherwiſe Religion and Pru
dence would not permit the exerciſe of this noble
Science, and; in ſtead of being neceſſary and ſervice
able to Society, it would become its greateſt Enemy.

FINI S.
 ទំនង ដ៏
Cioc
$ 5,25 ធំ ក្នុង
34
VW

THE TABLE
THE FIRST BOOK.
СНАР, І.

N Idea ofthe natural Per

page 1
ART. 1. That only man hath the ſenſe of
Touching in perfe &tion Aw
2. All in man ſhould be in a mediocrity 4
3. That all the Faculties ought to be in a mean 6
4. That all natural Inclinations are defects 7
ry cies bath its proper Tempera
5. That eve Spe
ment 9
6. Why Sexes were beſtowed on Animals , and
why the male is hot and dry, and thefemale
cold and moiſt ΙΟ
7. Wherein the Beauty ofSexes conſiſts. That
there are two ſorts of natural effects,
E lydyxus. 12
1
8. That there are ſome Faculties and Inclina
tions, which it is Natures deſign to beſtow on
the Sexes, others not 13
9. That
 THE TABLE.
9.That there are ſome partsfram’d by nature
ont of deſign,others not 15
SECT . 2. Wherein the perfection of the
Male conſiſts p.16
AR T.1. Of theInclinations proper to Man ib .
2. That theTemperament ofMan is hot and dry
in the firſt degree 18
3.A model of Man'sfigure 19
4. Ofthefigure ofMan's parts 21

5.The Reaſons of the figure of Man's parts 22 ,

6. That the figure of the parts denotes the in
clinations.
23
SECT. 3. Shewing wherein conſiſts the
naturalperfe &tion ofthe Woman 24
ART. 1. The Reaſons of theſe Inclinations 26
2. That the Inclinations of the Woman are not
defects 28
3. That the Inclinations of Man are defects in
the Woman 30
4.Wherein theBeauty of the Woman conſiſts: 31
5. The cauſes afſign d of this figuration of parts
in the Woman
33
6. That all theſe parts denote the Inclinations
which are proper to the IVoman 34
7.Wherein perfect Beauty conſiſts. 36
СНАР,
 THE TABLE.

CHAP . II .
.

ofthe Inclinations
SECT . 1. Ofthe Nature of Inclination .
P.40
Art. 1.The object of the Inclination 41
2. The diſtinction of the Inclinations 42
3 . The seat of the Inclinations 43
4. How Inclination is to be defin'd
5.Whence proceedsthe Diſpoſition, wherein the
1 Inclination conſiſts 45
6. How the motionsof the Appetite are wrought
47
7. Ofthe Judgments ofthe ſaid Faculties 48
9
8. That theimages which are in the memory,
the cauſes of Inclination 50
9 : That the diſpoſition facility oftheAppetites
motion proceedsfrom the ſameImages 52

SECT.2.What are the Cauſes of the In

clinations 54
Art. 1. The Several diſtinctions of theibid
ſaid.
A!
44
cauſes
2. That the Inſtinct is one of thecauſes of the -
Inclinations 55
11 3 : That the Temperament is one ofthe cauſes of
the Inclinations 56
4. That the Conformation of theparts is a cauſe
of
 THE TABLE.
ofthe Inclination 58
5. How Figure acts 60
6. How Inclinations are produc'd by the remote
Cauſes 63
7.of the nature of Averſion 65
CHAP.III .
Ofthe Motions of the Soul 67
SECT. 1. That the Soul moves . ibid.
Art. 1. What part of the Soul moves 68
2. That the motions ofthe Soul are not meta
phorical ibid .
3. That the rational Soul bath a real motion ,as
the Angels have 69
4. That the motions of the Will are real mo
tions 70
5. The objections made againſt the motions of
the soul conſidered 73
6. The Motions of the Appetites 75
SECT. 2. Hom Good and Evil move
the Appetite 77
Art. 1. How Knowledge is wronght 79
2. That the Images are multiply'd 81
SECT.3, What are Motions of the
Soul 84
SECT. 4. Of the Number of the Paf
fions 87
Art.
 THE TABLE
Art.1 . What the simple Paſſions,and how many
there are 88
2. That there are but eight Simple Pallions. 89
3. Why there are but eight fimple Paſſions ibid.
4. The Definitionsof the ſimplePaſſions 91
5. The Definitionsof themixtPallions 2
6. The Natural order of the Paſſions 94
7. That there are three Orders of the Paſſions
95
SECT.5 . How the Paſſions of one Appe
tite are communicated to the another
98
SECT. 6. What is the Seat and firſt
Subječi ofthe Appetite 106
Art.1. What is the seat of the Senſitive Appe
tite 107
2. The Seat of the natural Appetite III

3. How the Palfions are compleated 113

CHAP . IV .

Ofthe Motion of the Heart, and

Spirits,in the Paſſions 114
Art. 1. ofthe Nature ofthespirits 115
2. Ofthe matter of the spirits 116
3. Hom theSpirits are framed ibid .
4. An objection againſt the precedent Doctrine
an
 THE TABLE.
anſwered "! 118
5. Why the heart moves I20

6. That the Spirits are movedfor three ends

I 22
7. That the spirits convey the blood into the
parts 123
8. The beating of the Heart forces not the Blood
into all the Parts 1 24
9. That the blood is not attracted by the Fibres
128
10. That the blood is not atttracted by any
Magnetick vertue 130
II. That there are not any Attractive vertues
133
12. That there is not any attractive vertue in
Purgative Medicines 133
13.That Grief and Heat are not attractive 134
14. That thebloodis convey'd to theparts only 1
by the Spirits 136
SÉCT.1. Of the animation of the Spirits
‫܃܂ ܃ ܂‬ 137
Art.1 . Objections anſwered 14?
2. The union between the spirits and the Parts
143
3. How the foreſaid union is conſiſtent with
the intermixture of theSpirits, withthe
blood and humour's 144
SECT. 2. Why the Heart and Spirits
move
 THE TABLE.

c move in thePaffions 146

SECT. 3. What Faculty it is thatmoves
the Spirits 149
Art.i. Of what kind the motion of the Heart
and Spirits is in the otherPaſſions 152
SECT. 4. Hom the Soul cauſes theBody
to move 154
CHAP. V.
Of theVertues and Vices,where
of the Art how to know men
inay judge 157
Art.1. Wbut Iforal actions are 158
2.What RightReaſon is 159
3.Wky the Vertues are in the mean 160
4. Of the Seat of Moral Habits ' 162
5. That there are four powers which may be
-regulated by Right Reaſon 166
SECT. 1. Of PRUDENCE 167
SECT. 2. OF JUSTICE 171
SECT . 3. Of TEMPERANCE
175
SECT.4.0 FORTITUDE 180
Аа THE
 THE TABLE.
THE SECOND BOOK ,
CHAP . I.
oftheMeans whereby Men may
be known 183
Art. 1.What Cauſes they are which ſerve for
Signs 185
2. What the Effects are which ſerve for Signs6
18
CHAP . I.
Of theStrength and Weakneſs of
Signs 187
Art. 1. What Judgment is made of the Cauſes.
ibid .
2. Of thenext Cauſes 188
3. Ofthe Remote Cauſes 189
4. What Judgment that is which is made by
the Effects 190
CHAP . III.
OftheNatural Signs 191
Art.1. of the Difference of signs 194
2. Ofthe Means allign’d by Ariſtotle to diſco
ver the efficacy of signs 195
3. That the Paſſions are moſt apparent in the
Head 196
1
4.2hat :
 THE TABLE.
4. That the Inclinations are moſt apparent in
the Head 199
5. That the Inclinations are diſcoverable by the
Arms and Leggs 201

16. From what places the signsare taken 203

CHAP . IV .
E Ofthe Rules,which Phyſiognomy
hath fram'd upon the natural
Signs,in orderto the diſcovery
ofthe Inclinations 205
206
Art.1. Of theProgreſs of Phyſiognomy
2. That the Syllogiſtical Rule was added by A
riſtotle 207
3. The defects ofthe firſt Rule ofPhyſiognomy
ibid.
i 4. The defectiveneſs oftheſecondRule 208
5. How Ariſtotle makes uſe of theſecond Rule
209
li 6.What the syllogiſtical Rule is 211

CHAP . V.
1 After what manner THE
ART HOW TO KNOW
MEN ,makes uſe of the Rules
of Phyſiognomy 212
Art.
 THE TABLÉ.
Art.I. How the ſaid Art makes uſe of thefirſt
Rule of thatScience 212
2. How it makes uſe of thefecond Rule 214
3. How the ſaid Art makes uſe of the thirdRule
215
4. Hom the ſaid Art makes uſe of the fourth
Rule 216
5. Why The Art how to know Men treats of
ihe Temperaments 217
6. That there are other Rules beſides thoſe of
Phyſiognomy, whereby the Inclinations may
be diſcover'd 218
Снар . у .
How the Actions and Motions of
the Soul are known 220

Art. 1. That there aretwo kinds of Actions 22 I

222
2. Of Diſſimulation
3. How Adionsmaybeforeſeen 223
4. How the Paſſions may be foreſeen 224
5. Whether contingent A &tions may be fore
226
ſeen
CHA P. VII .
How the Habits may be known
227
Art.i. Of the diſcovery oftheMoral Habits ib.
2. How the Intellectual Habits may be known
228
CHAP
 THE TABLE,
CHAP . VIII .
Of AſtrologicalSigns 230
The firſt Letter to Monſieur B. D. M.
upon the Principles of CHIRO
MANCY 232
.
Art. 1. That,of situations, ſomeare more noble
then others 243
2. That the nobler Situations are deſign d for
the more excellent parts ; and that the ex
cellency of the Parts is deduc'd , from the
advantage they bring along with them 247
my 3. What advantages may be deduced from the
Hands 248
4. That the Right Hand is more noble than the
Left 250
5. That Motion beginson the Right ſide 252
M 6. That the Hands have the greateſt portion of
natural beat 253
7. That there is a greater communication be
tween the Hands and the nobler parts 255
8. i hat ſomeſecret Verties are convey'd from )

the nobler parts into the Hands 256

9. That Nature does not confound the Vertues
257
10. That the Vertues of the nobler parts are not
receiv'dinto the ſameplaces ofthe Hand 259
11. That there is a Sympathy between the Liver
and
 THE TABLE .
and the Fore-finger 260
12. Thatthere is a Sympathybetween the Heart
261
and the Ring finger
13: That there is a like Sympathy between the
Spleen and the Middle-finger 264
14. That there is a Sympathy between all the
interiour parts , andthe other parts of the
Hand 267
15. Thatthe Face is the Epitome of all the ex
tcriour parts 268
16. That there is a mutual Sympathy between
all the parts 269
1

17. That the diſtribution of the Veins made by

Hippocrates, for the diſcovery of theſaid
Sympathy,was not underſtood either by Ari
ſtotle, or Galen 270
18. Whence proceeds the regularity which Na
ture obſerves in her evacuations 274
19 . That the Stars , or Planets , have a certain
predominancy over theſeveral parts of the
Hand 278
20. That the Planet's have a predominancy over
the interionrparts 281
21. That the Moon hath ſuch a predominancy
over the Brain 282
22. That the Sun hath the like predominancy
over the Heart 284
23. That the other Planets have the Govern
Ement of theother interiour parts 287
24. That
 1
THE TABLE.
24.Thatthe Principles eſtabliſh'd regulate many
doubtful things in Chiromancy 289

The Second Letter to Monſieur B. D.M.

upon thePrinciples of METOPO
SCOPY
292
Art.1. That Netopoſcopy hath the ſame Prin
ciples with chiromancy, 294
2. What parts of theFace are govern d by the
Planets
296
3. That not only the Forehead , but alſo the o
therparts of the Face are to be conſidered in
Metopoſcopy 300
4. That the Sun and Moon have the govern
ment ofthe Eyes 301
5. That Venus'hatb the government of the
Noſe 304.
6. That there is a correſpondence between all
the marks of the Face, and others in other
parts of the Body. 305
7. Whence the Lines of the Forehead proceed.
307
8. What particular Planet hath the government
of the Forehead. 311
9. ihat Jupiter hath the government ofthe
Cheeks 314
Tú.That Mercury hath the like government
over the Ears, 315
II. That
 THE TABLE :
11. That Mars kath the government of the
ibid .
Lips
CHAP . IX.
What Judgment is to be made of
Chiromancy & Metapoſcopy 317
SECT.1.Of the ſeveral parts which com
pleat THE ART HOW TO
KNOW MEN ( MYSEVM 322
BRITAN
CHA P. XICA

What qualities are requiſite in

that perſon , who would apply
himſelf to THE ART HOW
TO KNOW MEN 324
1. Of the Genius requiſite , or in order to the
exerciſe ofthis Art 326
2. Of thenatural qualities which are requiſite
for the exerciſe of this.Art. 327
d ary
3. Of the Metho , neceff in order to theEx
erciſe of this Art 328
4. Of the Moderation of spirit, indiſpenſibly
requiſite in the Study of this Art 330

FINI S.
I