proper use of their whole Society, as one Man; yet, every several
Perceptive Organ of Man is ignorant of each other; as the Perception
of Sight is ignorant of that of Hearing; the Perception of Hearing, is
ignorant of the Perception of Seeing; and the Perception of Smelling
is ignorant of the Perceptions of the other two, and those of Scent,
and the same of Tasting, and Touching: Also, every Perception of every
particular Organ, is different; but some sorts of Human Perceptions
require some distance between them and the Object: As for example, The
Perception of Sight requires certain Distances, as also Magnitudes;
whereas the Perception of Touch requires a Joyning-Object, or Part.
But this is to be noted, That although these several Organs are not
perfectly, or throughly acquainted; yet in the Perception of the
several parts of one Object, they do all agree to make their several
Perceptions, as it were by one Act, at one point of time.
CHAP. VIII. Of the particular and general Perceptions of the Exterior
Parts of Human Creatures.
There is amongst the Exterior Perceptions of Human Creatures, both
particular sorts of Perceptions, and general Perceptions: For, though
none of the Exterior Parts, or Organs, have the sense of Seeing, but
the Eyes; of Hearing, but the Ears; of Smelling, but the Nose; of
Tasting, but the Mouth: yet all the Exterior Parts have the Perception
of Touching; and the reason is, That all the Exterior Parts are full
of pores, or at least, of such composed Parts, that are the sensible
Organs of Touching: yet, those several Parts have several Touches;
not only because they have several Parts, but because those Organs of
Touching, are differently composed. But this is to be noted, That every
several part hath perception of the other parts of their Society, as
they have of Foreign parts; and, as the Sensitive, so the Rational
parts have such particular and general perceptions. But it is to be
noted, That the Rational parts, are parts of the same Organs.
CHAP. IX. Of the Exterior Sensitive Organs of Human Creatures.
As for the manner, or ways, of all the several sorts, and particular
perceptions, made by the different composed parts of Human Creatures;
it is impossible, for a Human Creature, to know any otherwise, but
in part: for, being composed of parts, into Parties, he can have
but a parted knowledg, and a parted perception of himself: for,
every different composed part of his Body, have different sorts of
Self-knowledg, as also, different sorts of Perceptions; but yet, the
manner and way of some Human Perceptions, may probably be imagined,
especially those of the exterior parts, Man names the _Sensitive
Organs_; which Parts (in my opinion) have their perceptive actions,
after the manner of patterning, or picturing the exterior Form, or
Frame, of Foreign Objects: As for example, The present Object is a
Candle; the Human Organ of Sight pictures the Flame, Light, Week, or
Snuff, the Tallow, the Colour, and the dimension of the Candle; the
Ear patterns out the sparkling noise; the Nose patterns out the scent
of the Candle; and the Tongue may pattern out the tast of the Candle:
but, so soon as the Object is removed, the figure of the Candle is
altered into the present Object, or as much of one present Object, as
is subject to Human Perception. Thus the several parts or properties,
may be patterned out by the several Organs. Also, every altered action,
of one and the same Organ, are altered Perceptions; so as there may
be numbers of several pictures or Patterns made by the Sensitive
Actions of one Organ; I will not say, by one act; yet there may be
much variety in one action. But this is to be noted, That the Object
is not the _cause_ of Perception, but is only the _occasion_: for, the
Sensitive Organs can make such like figurative actions, were there no
Object present; which proves, that the Object is not the Cause of the
Perception. Also, when as the Sensitive parts of the Sensitive Organs,
are Irregular, they will make false perceptions of present Objects;
wherefore the Object is not the Cause. But one thing I desire, not to
be mistaken in; for I do not say, that all the parts belonging to any
of the particular Organs, move only in one sort or kind of perception;
but I say, Some of the parts of the Organ, move to such, or such
perception: for, all the actions of the Ears, are not only hearing;
and all the actions of the Eye, seeing; and all the actions of the
Nose, smelling; and all the actions of the Mouth, tasting; but, they
have other sorts of actions: yet, all the sorts of every Organ, are
according to the property of their figurative Composition.
CHAP. X. Of the Rational Parts of the Human Organs.
As for the Rational parts of the Human Organs, they move according to
the Sensitive parts, which is, to move according to the Figures of
Foreign Objects; and their actions are (if Regular) at the same point
of time, with the Sensitive: but, though their Actions are alike, yet
there is a difference in their Degree; for, the figure of an Object in
the Mind, is far more pure than the figure in the Sense. But, to prove
that the Rational (if Regular) moves with the Sense, is, That all the
several Sensitive perceptions of the Sensitive Organs, (as all the
several Sights, Sounds, Scents, Tasts, and Touches) are thoughts of the
same.
CHAP. XI. Of the difference between the Human Conception, and
Perception.
There are some differences between Perception, and Conception: for,
Perception doth properly belong to present Objects; whereas Conceptions
have no such strict dependency: But, Conceptions are not proper
to the Sensitive Organs, or parts of a Human Creature; wherefore,
the Sensitive never move in the manner of Conception, but after an
irregular manner; as when a Human Creature is in some violent Passion,
Mad, Weak, or the like Distempers. But this is to be noted, That all
sorts of Fancies, Imaginations, _&c._ whether Sensitive, or Rational,
are after the manner of Conceptions, that is, do move by Rote, and not
by Example. Also, it is to be noted, That the Rational parts can move
in more various Figurative Actions than the Sensitive; which is the
cause that a Human Creature hath more Conceptions than Perceptions; so
that the Mind can please it self with more variety of Thoughts than
the Sensitive with variety of Objects: for variety of Objects consists
of Foreign Parts; whereas variety of Conceptions consists only of
their own Parts: Also, the Sensitive Parts are sooner satisfied with
the perception of particular Objects, than the Mind with particular
Remembrances.
CHAP. XII. Of the Several Varieties of Actions of Human Creatures.
To speak of all the Several Actions of the Sensitive and Rational
parts of one Creature, is not possible, being numberless: but, some
of those that are most notable, I will mention, as, Respirations,
Digestions, Nourishments, Appetites, Satiety, Aversions, Conceptions,
Opinions, Fancies, Passions, Memory, Remembrance, Reasoning, Examining,
Considering, Observing, Distinguishing, Contriving, Arguing, Approving,
Disapproving, Discoveries, Arts, Sciences. The Exterior Actions are,
Walking, Running, Dancing, Turning, Tumbling, Bearing, Carrying,
Holding, Striking, Trembling, Sighing, Groaning, Weeping, Frowning,
Laughing, Speaking, Singing and Whistling: As for Postures, they cannot
be well described; only, Standing, Sitting, and Lying.
CHAP. XIII. Of the manner of Information between the Rational and
Sensitive Parts.
The manner of Information amongst the Self-moving Parts of a Human
Creature, is after divers and several manners, or ways, amongst the
several parts: but, the manner of Information between the Sensitive
and Rational parts, is, for the most part, by Imitation; as, imitating
each other's actions: As for example, The Rational parts invent some
Sciences; the Sensitive endeavour to put those Sciences into an Art.
If the Rational perceive the Sensitive actions are not just, according
to that Science, they inform the Sensitive; then the Sensitive Parts
endeavour to work, according to the directions of the Rational: but,
if there be some obstruction or hindrance, then the Rational and
Sensitive agree to declare their Design, and to require assistance of
other Associates, which are other Men; as also, other Creatures. As for
the several Manners and Informations between Man and Man, they are so
ordinary, I shall not need to mention them.
CHAP. XIV. Of Irregularities and Regularities of the Self-moving Parts
of Human Creatures.
Nature being poised, there must of necessity be Irregularities, as well
as Regularities, both of the Rational and Sensitive parts; but when
the Rational are Irregular, and the Sensitive Regular, the Sensitive
endeavour to rectifie the Errors of the Rational. And if the Sensitive
be Irregular, and the Rational Regular, the Rational do endeavour to
rectifie the Errors of the Sensitive: for, the particular parts of a
Society, are very much assistant to each other; as we may observe by
the Exterior parts of Human Bodies; the Hands endeavour to assist any
part in distress; the Leggs will run, the Eyes will watch, the Ears
will listen, for any advantage to the Society; but when there is a
general Irregularity, then the Society falls to ruine.
CHAP. XV. Of the Agreeing, or Disagreeing, of the Sensitive and
Rational Parts of Human Creatures.
There is, for the most part, a general agreement between the Rational
and Sensitive Parts of Human Creatures; not only in their particular,
but general actions; only the Rational are the Designing-parts; and
the Sensitive, the Labouring parts: As for proof, The Mind designs to
go to such, or such Foreign Parts, or Places; upon which design the
Sensitive Parts will labour to execute the Mind's intention, so as the
whole Sensitive Body labours to go to the designed place, without the
Mind's further Concern: for, the Mind takes no notice of every action
of the Sensitive parts; neither of those of the Eyes, Ears; or of the
Leggs, or feet; nor of their perceptions: for, many times, the Mind
is busied in some Conception, Imagination, Fancy, or the like; and
yet the Sensitive Parts execute the Mind's Design exactly. But, for
better proof, When as the Sensitive parts are sick, weak, or defective,
through some irregularities, the Sensitive parts cannot execute the
Mind's Design: also, when the Sensitive parts are careless, they oft
mistake their way; or when they are irregularly opposed, or busied
about some Appetite, they will not obey the Mind's desire; all which
are different degrees of Parts. But, as it is amongst the particular
parts of a Society; so, many times, between several Societies; for,
sometimes, the Sensitive parts of two Men will take no notice of each
other: As for example, When two men speak together, one man regards not
what the other says; so many times, the Sensitive parts regard not the
Propositions of the Rational; but then the Sensitive is not perfectly
Regular.
CHAP. XVI. Of the Power of the Rational; or rather, of the Indulgency
of the Sensitive.
The Rational Corporeal Motions, being the purest, most free, and so
most active, have great power over the Sensitive; as to perswade, or
command them to obedience: As for example, When a man is studying about
some Inventions of Poetical Fancies, or the like; though the Sensitive
Corporeal Motions, in the Sensitive Organs, desire to desist from
patterning of Objects, and would move towards sleep; yet the Rational
will not suffer them, but causes them to work, viz. to write, or to
read, or do some other Labour: Also, when the Rational Mind is merry,
it will cause the Leggs to dance, the Organs of the Voice to sing, the
Mouth to speak, to eat, to drink, and the like: If the Mind moves to
sadness, it causes the Eyes to weep, the Lungs to sigh, the Mouth to
speak words of Complaint. Thus the Rational Corporeal Motions of the
Mind, will occasion the Senses to watch, to work, or to sport and play.
But mistake me not; for I do not mean, the Senses are bound to obey
the Rational Designs; for, the Sensitive Corporeal Motions, have as
much freedom of Self-moving, as the Rational: for, the Command of the
Rational, and the Obedience of the Sensitive, is rather an Agreement,
than a Constraint: for, in many cases, the Sensitive will not agree,
and so not obey: also, in many cases, the Rational submits to the
Sensitive: also, the Rational sometimes will be irregular; and, on the
other side, sometimes the Sensitive will be irregular, and the Rational
regular; and sometimes both irregular.
CHAP. XVII. Of Human Appetites and Passions.
The Sensitive Appetites, and the Rational Passions do so resemble each
other, as they would puzzle the most wise Philosopher to distinguish
them; and there is not only a Resemblance, but, for the most part, a
sympathetical Agreement between the Appetites, and the Passions; which
strong conjunction, doth often occasion disturbances to the whole life
of Man; with endless Desires, unsatiable Appetites, violent
Passions, unquiet Humors, Grief, Pain, Sadness, Sickness, and the like;
through which, Man seems to be more restless, than any other Creature:
but, whether the cause be in the Manner, or Form of Man's Composition,
or occasioned by some Irregularities; I will leave to those who are
wiser than I, to judg. But this is to be noted, That the more Changes
and Alterations the Rational and Sensitive Motions make, the more
variety of Passions and Appetites the Man hath: also, the quicker the
Motions are, the sharper Appetite, and the quicker Wit, Man hath. But,
as all the Human Senses are not bound to one Organ; so all Knowledges
are not bound to one Sense, no more than all the Parts of Matter to the
composition of one particular Creature: but, by some of the Rational
and Sensitive actions, we may perceive the difference of some of the
Sensitive and Rational actions; as, Sensitive Pain, Rational Grief;
Sensitive Pleasure, Rational delight; Sensitive Appetite, Rational
Desire; which are sympathetical actions of the Rational and Sensitive
Parts: Also, through sympathy, Rational Passions will occasion
Sensitive Appetites; and Appetites, the like Passions.
CHAP. XVIII. Of the Rational Actions of the Head and Heart of Human
Creatures.
As I formerly said, In every Figurative Part of a Human Creature, the
Actions are different, according to the Property of their different
Composers; so that the Motions of the Heart are different to the
Motions of the Head, and of the other several Parts: but, as for the
Motions of the Head, they are (in my Opinion) more after the manner of
Emboss'd Figures; and those of the Heart, more after the manner of Flat
Figures; like Painting, Printing, Engraving, _&c._ For, if we observe,
the Thoughts in our Heads are different from the Thoughts in our
Hearts. I only name these two Parts, by reason they seem to sympathize,
or to agree, more particularly to each other's actions, than some of
the other Parts of Human Creatures.
CHAP. XIX. Of Passions and Imaginations.
Some sorts of Passions seem to be in the Heart; as, Love, Hate, Grief,
Joy, Fear, and the like; and all Imaginations, Fancies, Opinions,
Inventions, _&c._ in the Head. But, mistake me not, I do not say, that
none of the other Parts of a Man have not Passions and Conceptions:
but, I say, they are not after the same manner, or way, as in the
Heart, or Head: as for example, Every Part of a Man's Body is sensible,
yet not after one and the same manner: for, every Part of a Man's Body
hath different perceptions, as I have formerly declared, and yet may
agree in general actions: but, unless the several composed Parts of a
Human Creature, had not several perceptive actions, it were impossible
to make a general perception, either amongst the several Parts of their
own Society, or of Foreign Objects. But, it is impossible for me to
describe the different manners and ways of the particular Parts, or
the different actions of any one Part: for, what Man can describe the
different perceptive actions of that composed Part, the Eye, and so of
the rest of the Parts.
CHAP. XX. That Associations, Divisions, and Alterations, cause several
Effects.
The Rational and Sensitive Corporeal Motions, are the perceptive Parts
of Nature; and that which causes acquaintance amongst some parts, is
their Uniting and Association: That which loses acquaintance of other
Parts, is their Divisions and Alterations: for, as Self-compositions
cause particular Knowledges, or Acquaintances: So Self-divisions cause
particular Ignorances, or Forgetfulnesses: for, as all kinds and sorts
of Creatures are produced, nourished, and encreased by the Association
of Parts; so are all kinds and sorts of Perceptions; and according
as their Associations, or their Compositions do last, so doth their
Acquaintance; which is the cause, that the Observations and Experiences
of several and particular Creatures, such as Men, in several and
particular Ages, joyned as into one Man or Age, causes strong and
long-liv'd Opinions, subtile and ingenious Inventions, happy and
profitable Advantages; as also, probable Conjectures, and many Truths,
of many Causes and Effects: Whereas, the Divisions of particular
Societies, causes what we name Death, Ignorance, Forgetfulness,
Obscurity of particular Creatures, and of perceptive Knowledges; so
that as particular perceptive Knowledges do alter and change, so do
particular Creatures: for, though the Kinds and Sorts last, yet the
Particulars do not.
CHAP. XXI. Of the Differences between Self-Love, and Passionate Love.
Self-love, is like Self-knowledg, which is an innate Nature; and
therefore is not that Love Man names Passionate Love: for, _Passionate
Love_ belongs to several Parts; so that the several parts of one
Society, as one Creature, have both Passionate Love, and Self-love, as
being sympathetically united in one Society: Also, not only the Parts
of one and the same Society, may have Passionate Love to each other;
but, between several Societies; and not only several Societies of one
Sort, but of different Sorts.
The Sixth Part.
CHAP. I. Of the Motions of some parts of the Mind; and of Forrein
Objects.
Notions, Imaginations, Conceptions, and the like, are such Actions
of the Mind, as concern not Forrein Objects: and some Notions,
Imaginations, or Conceptions of one man, may be like to another man,
or many men. Also, the Mind of one man may move in the like Figurative
Actions, as the Sensitive Actions of other sorts of Creatures; and
that, Man names _Understanding_: and if those Conceptions be afterwards
produced, Man names them _Prudence_, or _Fore-sight_; but if those
Parts move in such Inventions as are capable to be put into Arts,
Man names that, _Ingenuity_: but, if not capable to be put into the
practice of Arts, Man names it, _Sciences_: if those Motions be so
subtile, that the Sensitive cannot imitate them, Man names them,
_Fancies_: but, when those Rational Parts move promiscuously, as partly
after their own inventions, and partly after the manner of Forrein or
outward Objects; Man names them, _Conjectures_, or _Probabilities_:
and when there are very many several Figurative, Rational Motions,
then Man says, _The Mind is full of Thoughts_: when those Rational
Figurative Motions, are of many and different Objects, Man names them,
_Experiences_, or _Learning_: but, when there are but few different
sorts of such Figurative Motions, Man names them _Ignorances_.
CHAP. II. Of the Motions of some Parts of the Mind.
When the Rational Figurative Corporeal Motions of an Human Creature,
take no notice of Forrein Objects, Man nameth that, _Musing_, or
_Contemplating_. And, when the Rational Parts repeat some former
Actions, Man names that, _Remembrances_. But, when those Parts alter
those Repetitions, Man names that, _Forgetfulness_. And, when those
Rational Parts move, according to a present Object, Man names it,
_Memory_. And when those Parts divide in divers sorts of Actions, Man
names it, _Arguing_, or _Disputing in the Mind_. And when those divers
sorts of Actions are at some strife, Man names it, _A contradicting of
himself_. And if there be a weak strife, Man names it, _Consideration_.
But, when those different Figurative Motions move of one accord,
and sympathetically, this Man names, _Discretion_. But, when those
different sorts of Actions move sympathetically, and continue in that
manner of action, without any alteration, Man names it, _Belief,
Faith_, or _Obstinacy_. And when those Parts make often changes, as
altering their Motions, Man names it _Inconstancy_. When their Rational
Parts move slowly, orderly, equally, and sympathetically, Man names
it _Sobriety_. When all the Parts of the Mind move regularly, and
sympathetically, Man names it, _Wisdom_. When some Parts move partly
regularly, and partly irregularly, Man names that, _Foolishness_,
and _Simplicity_. When they move generally irregularly, Man names it
_Madness_.
CHAP. III. Of the Motions of Human Passions, and Appetites; as also,
of the Motions of the Rational and Sensitive Parts, towards Forrein
Objects.
When some of the Rational Parts move sympathetically, to some of the
Sensitive Perceptions; and those Sensitive Parts sympathize to the
Object, it is _Love_. If they move antipathetically to the Object,
it is _Hate_. When those Rational and Sensitive Motions, make many
and quick repetitions of those sympathetical actions, it is _Desire_
and _Appetite_. When those Parts move variously, (as concerning the
Object) but yet sympathetically (concerning their own Parts) it is
_Inconstancy_. When those Motions move cross towards the Object, and
are perturbed, it is _Anger_. But when those perturbed Motions are
in confusion, it is _Fear_. When the Rational Motions are partly
sympathetical, and partly antipathetical, it is _Hope_, and _Doubt_.
And if there be more sympathetical Motions than antipathetical, there
is more _Hope_ than _Doubt_. If more antipathetical than sympathetical,
then more _Doubt_ than _Hope_. If those Rational Motions move after
a dilating manner, it is _Joy_. If after a contracting manner, it
is _Grief_. When those Parts move partly after a contracting, and
partly after an attracting manner, as attracting from the Object, it
is _Covetousness_. But, if those Motions are sympathetical to the
Object, and move after a dilating manner towards the Object, it is
_Generosity_. If those Motions are sympathetical to the Object, and
move after the manner of a Contraction, it is _Pity_ or _Compassion_.
If those Motions move antipathetically towards the Object, yet after a
dilating manner, it is _Pride_. When those Motions move sympathetically
towards the Object, after a dilating manner, it is _Admiration_. If
the dilating Action is not extream, it is only _Approving_. If those
Motions are antipathetical towards the Object, and are after the manner
of an extream contraction, it is _Horror_. But, if those Actions are
not so extraordinary as to be extream, it is only _Disapproving,
Despising, Rejecting_, or _Scorning_. If the Rational Parts move
carelesly towards Forrein Objects, as also partly antipathetically, Man
nameth it, _Ill-nature_. But, if sympathetically and industriously, Man
nameth it, _Good-nature_. But this is to be noted, That there are many
sorts of Motions of one and the same kind; and many several particular
Motions, of one sort of Motion; which causes some difference in the
Effects: but, they are so nearly related, that it requires a more
subtile Observation than I have, to distinguish them.
CHAP. IV. Of the Repetitions of the Sensitive and Rational Actions.
Both the Rational and Sensitive Corporeal Motions, make often
Repetitions of one and the same Actions: The Sensitive Repetitions, Man
nameth, _Custom_. The Rational Repetitions, Man nameth, _Remembrances_:
for, Repetitions cause a facility amongst the Sensitive Parts; but yet,
in some Repeating Actions, the Senses seem to be tired, being