Mind is either delighted, or displeased; and sometimes, partly pleased,
and partly displeased: for, the Mind is as much pleased, or displeased
in the absence of an Object, as in the presence; only the Pleasure, and
Displeasure of the Senses, is not joyned with the Rational: for, the
Sense, if Regular, makes the most perfect Copies when the Object is
present: but, the Rational can make as perfect Copies in the absence,
as in the presence of the Object; which is the cause that the Mind is
as much delighted, or grieved, in the absence of an Object, as with the
presence: As for example, A Man is as much grieved when he knows his
Friend is wounded, or dead, as if he had seen his Wounds, or had seen
him dead: for, the Picture of the dead Friend, is in the mind of the
living Friend; and if the dead Friend was before his Eyes, he could but
have his Picture in his mind; which is the same for an absent Friend
alive; only, as I said, there is wanting the Sensitive Perception of
the absent Object: And certainly, the Parts of the Mind have greater
advantage than the Sensitive Parts; for, the Mind can enjoy that which
is not subject to the Sense; as those things Man names, _Castles in the
Air_, or _Poetical Fancies_; which is the reason Man can enjoy Worlds
of its own making, without the assistance of the Sensitive Parts; and
can govern and command those Worlds; as also, dissolve and compose
several Worlds, as he pleases: but certainly, as the pleasures of the
Rational Parts are beyond those of the Sensitive, so are their Troubles.
CHAP. V. Of the Passionate Love, and Sympathetical Endeavours, amongst
the Associate Parts of a Human Creature.
In every Regular Human Society, there is a Passionate Love amongst
the Associated Parts, like fellow-Students of one Colledg, or
fellow-Servants in one House, or Brethren in one Family, or Subjects in
one Nation, or Communicants in one Church: So the Self-moving Parts of
a Human Creature, being associated, love one another, and therefore do
endeavour to keep their Society from dissolving. But perceiving, by the
example of the lives of the same sort of Creatures, that the property
of their Nature is such, that they must dissolve in a short time,
this causes these Human sorts of Creatures, (being very ingenuous) to
endeavour an after-life: but, perceiving again, that their after-life
cannot be the same as the present life is, they endeavour (since they
cannot keep their own Society from dissolving) that their Society may
remain in remembrance amongst the particular and general Societies of
the same sort of Creatures, which we name Mankind: And this Design
causes all the Sensitive and Rational Parts, in one Society, to be
industrious, to leave some Mark for a lasting Remembrance, amongst
their fellow-Creatures: which general remembrance, Man calls _Fame_;
for which _Fame_, the Rational Parts are industrious to design the
manner and way, and the Sensitive Parts are industrious to put those
Designs in execution; as, their Inventions, into Arts or Sciences;
or to cause their Heroick or Prudent, Generous or Pious Actions;
their Learning, or witty Fancies, or subtile Conceptions, or their
industrious Observations, or their ingenious Inventions, to be set
in Print; or their Exterior Effigies to be cast, cut, or engraven in
Brass, or Stone, or to be painted; or they endeavour to build Houses,
or cut Rivers, to bear their Names; and millions of other Marks,
for remembrance, they are industrious to leave to the perception of
after-Ages: And many men are so desirous of this after-life, that they
would willingly quit their present life, by reason of its shortness, to
gain this after-life, because of the probability of a long continuance;
and not only to live so in many several Ages, but in many several
Nations. And amongst the number of those that prefer a long after-life,
before a short present life, I am one. But, some men dispute against
these Desires, saying, That _it doth a man no good to be remembred
when he is dead_. I answer: It is very pleasing, whilst as man lives,
to have in his Mind, or in his Sense, the Effigies of the Person, and
of the good Actions of his Friend, although he cannot have his present
company. Also, it is very pleasant to any body to believe, that the
Effigies either of his own Person, or Actions, or both, are in the Mind
of his Friend, when he is absent from him; and, in this case, Absence
and Death are much alike. But, in short, God lives no other ways
amongst his Creatures, but in their Rational Thoughts, and Sensitive
Worship.
CHAP. VI. Of ACQUAINTANCE.
As there are Perceptive Acquaintances amongst the Parts of a Human
Creature; so there is a Perceptive Acquaintance between, or amongst
the Human sorts of Creatures. But, mistake me not; for I do not say,
Men only are acquainted with each other; for, there is not only an
Acquaintance amongst every particular sort, as between one and the
same sort of Creatures, but there are some Acquaintances between some
sorts of different kinds: as for example, Between some sorts of Beasts,
and Men; as also, some sorts of Birds, and Men, which understand
each other, I will not say, so well as Man and Man; but so well, as
to understand each other's Passions: but certainly, every particular
sort of Creatures, of one and the same kind, understand each other, as
well as Men understand one another; and yet, for all that, they may be
unacquainted: for, Acquaintance proceeds from Association; so that,
some Men, and some Beasts, by Association, may be acquainted with each
other; when as some Men, not associating, are meer strangers. The truth
is, Acquaintance belongs rather to Particularities, than Generalities.
CHAP. VII. Of the Effects of Forrein Objects of the Sensitive Body; and
of the Rational Mind of a Human Creature.
According as the Rational Parts are affected, or disaffected with
Forrein Objects, the Sensitive is apt to express the like affections,
or disaffections: for, most Forrein Objects occasion either pleasure
and delight, or displeasure and dislike: but, the effects of Forrein
Objects are very many, and, many times very different; as, some Objects
of Devotion, occasion a Fear, or Superstition, and Repentance in the
Mind; and the Mind occasions the Sensitive Parts to several actions,
as, Praying, Acknowledging Faults, Begging pardon, making Vows,
imploring Mercy, and the like, in words: also, the Body bows, the
Knees bend, the Eyes weep, the hands hold up, and many the like devout
actions. Other sorts of Objects occasion pity and compassion in the
Mind, which occasions the Sensitive Parts to attend the sick, relieve
the poor, help the distressed, and many more actions of Compassion.
Other sorts of Forrein Objects, occasion the Rational Mind to be dull
and melancholy; and then the Sensitive Parts are dull, making no
variety of Appetites, or regard Forrein Objects. Other sorts of Objects
occasion the Mind to be vain and ambitious, and often to be proud; and
those occasion the Sensitive Actions to be adventurous and bold; the
Countenance of the face, scornful; the Garb of the Body, stately; the
Words, vaunting, boasting, or bragging. Other Objects occasion the
Mind to be furious; and then the Sensitive Actions are, Cursing Words,
Frowning Countenances, the Leggs stamping, the Hands and Arms fighting,
and the whole Body in a furious posture. Other sorts of Objects
occasion the Mind to a passionate Love; and then the Sensitive Actions
are, Flattering, Professing, Protesting in words, the Countenance
smiling, the Eyes glancing; also, the Body bows, the Leggs scrape, the
Mouth kisses: also, the Hands mend their Garments, and do many of the
like amorous actions. Other Objects occasion the Mind to Valour; and
then the Sensitive Actions are, Daring, Encouraging, or Animating.
Other Objects occasion the Mind to Mirth, or Cheerfulness; and they
occasion the Sensitive Actions of the Voice, to Sing, or Laugh; the
Words to be jesting, the Hands to be toying, the Leggs to be dancing.
Other sorts of Objects occasion the Mind to be Prudent; and then the
Sensitive Actions, are Sparing or Frugal. Other sorts of Objects
occasion the Mind to be Envious, or Malicious; and then the Sensitive
Actions are Mischievous. There are great numbers of Occasional Actions,
but these are sufficient to prove, _That Sense and Reason understand
each other's Actions or Designs_.
CHAP. VIII. Of the Advantage and Disadvantage of the Encounters of
several Creatures.
There is a strong Sympathy between the Rational and Sensitive Parts, in
one and the same Society, or Creature: not only for their Consistency,
Subsistency, Use, Ease, Pleasure, and Delight; but, for their Safety,
Guard, and Defence: as for example, When one Creature assaults another,
then all the Powers, Faculties, Properties, Ingenuities, Agilities,
Proportions, and Shape, of the Parts of the Assaulted, unite against
the Assaulter, in the defence of every particular Part of their whole
Society; in which Encounter, the Rational advises, and the Sensitive
labours. But this is to be noted concerning advantage and disadvantage
in such Encounters, That some sorts of Creatures have their advantage
in the Exterior Shape, others meerly in the Number of Parts; others in
the agility of their Parts, and some by the ingenuity of their parts:
but, for the most part, the greater Number have advantage over the
less, if the greater number of Parts be as regular, and as ingenious
as the less number: but, if the less number be more regular, and more
ingenious than the greater, then 'tis a hundred to one but the less
number of Parts have the advantage.
CHAP. IX. That All Human Creatures have the like Kinds and Sorts of
Properties.
All Human Creatures have the like Kinds and Sorts of Properties,
Faculties, Respirations, and Perceptions; unless some Irregularities
in the Production, occasion some Imperfections, or some Misfortunes,
in some time of his Age: yet, no Man knows what another Man perceives,
but by guess, or information of the Party: but, as I said, if they
have have no Imperfections, all Human Creatures have like Properties,
Faculties, and Perceptions: As for example, All Human Eyes may see
one and the same Object alike; or hear the same Tune, or Sound; and
so of the rest of the Senses. They have also the like Respirations,
Digestions, Appetites; and the like may be said of all the Properties
belonging to a Human Creature. But, as one Human Creature doth not know
what another Human Creature knows, but by Confederacy; so, no Part of
the Body, or Mind of a Man, knows each Part's perceptive knowledg, but
by Confederacy: so that, there is as much Ignorance amongst the Parts
of Nature, as Knowledg. But this is to be noted, That there are several
manners and ways of Intelligences, not only between several sorts
of Creatures, or amongst particulars of one sort of Creatures; but,
amongst the several Parts of one and the same Creature.
CHAP. X. Of the Irregularity of the Sensitive, and of the Rational
Corporeal Motions.
As I have often mentioned, and do here again repeat, That the Rational
and Sensitive Parts of one Society, or Creature, do understand, as
perceiving each other's Self-moving Parts; and the proof is, That,
sometimes, the Human Sense is regular, and the Human Reason irregular;
and sometimes the Reason regular, and the Sense irregular: but, in
these differences, the Regular Parts endeavour to reform the Irregular;
which causes, many times, repetitions of one and the same Actions,
and Examinations; as, sometimes the Reason examines the Sense; and
sometimes the Sense, the Reason: and sometimes the Sense and Reason do
examine the Object; for, sometimes an Object will delude both the Sense
and Reason; and sometimes the Sense and Reason are but partly mistaken:
As for example, A fired end of a Stick, by a swift exterior Circular
Motion, appears a Circle of fire, in which they are not deceived:
for, by the Exterior Motion, the fired end is a Circle; but they are
mistaken, to conceive the Exterior Figurative Action to be the proper
natural Figure: but when one man mistakes another, that is some small
Error, both of the Sense and Reason. Also, when one man cannot readily
remember another man, with whom he had formerly been acquainted, it is
an Error; and such small Errors, the Sense and Reason do soon rectifie:
but in causes of high Irregularities, as in Madness, Sickness, and the
like, there is a great Bustle amongst the Parts of a Human Creature;
so as those Disturbances cause unnecessary Fears, Grief, Anger, and
strange Imaginations.
CHAP. XI. Of the Knowledg between the Sensitive Organs of a Human
Creature.
The Sensitive Organs are only ignorant of each other, as they are
of Forrein Objects: for, as all the Parts of Forrein Objects, are
not subject to one Sensitive Organ; so all the Sensitive Organs are
not subject to each Sensitive Organ of a Human Creature: yet, in the
perceptive Actions of Forrein Objects, they do so agree, that they make
an united Knowledg: Thus we may be particularly ignorant one way, and
yet have a general Knowledg another way.
CHAP. XII. Of Human Perception, or Defects of a Human Creature.
It is not the great quantity of Brain, that makes a Man wise; nor a
little quantity, that makes a Man foolish: but, the irregular, or
regular Rational Corporeal Motions of the Head, Heart, and the rest
of the Parts, that causes dull Understandings, short Memories, weak
Judgments, violent Passions, extravagant Imaginations, wild Fancies,
and the like. The same must be said of the Sensitive Irregular
Corporeal Motions, which make Weakness, Pain, Sickness, disordered
Appetites, and perturbed Perceptions, and the like: for, Nature
poysing her Actions by Opposites, there must needs be Irregularities,
as well as Regularities; which is the cause that seldom any Creature
is so exact, but there is some Exception. But, when the Sensitive and
Rational Corporeal Motions are regular, and move sympathetically,
then the Body is healthful and strong, the Mind in peace and quiet,
understands well, and is judicious: and, in short, there are perfect
Perceptions, proper Digestions, easie Respirations, regular Passions,
temperate Appetites. But when the Rational Corporeal Motions are
curious in their change of Actions, there are subtile Conceptions,
and elevated Fancies: and when the Sensitive Corporeal Motions move
with curiosity, (as I may say) then there are perfect Senses, exact
Proportions, equal Temperaments; and that, Man calls _Beauty_.
CHAP. XIII. Of Natural FOOLS.
There is great difference between a Natural Fool, and a Mad Man: for,
Madness is a Disease, but a Natural Fool is a Defect; which Defect was
some Error in his Production, that is, in the form and frame either
of the Mind, or Sense, or both; for, the Sense may be a Natural Fool
as well as the Reason; as we may observe in those sorts of Fools whom
we name _Changelings_, whose Body is not only deformed, but all the
Postures of the Body are defective, and appear as so many fools: but
sometimes, only some Parts are fools; as for example; If a Man be born
Blind, then only his Eyes are Fools; if Deaf, then only his Ears are
Fools, which occasions his dumbness; Ears being the informing Parts,
to speak; and wanting those informations, he cannot speak a Language.
Also, if a Man is born lame, his Leggs are Fools; that is, those Parts
have no knowledg of such Properties that belong to such Parts; but the
Sensitive Parts may be wise, as being knowing; and the Rational Parts
may be defective; which Defects, Man names _Irrational_. But this
is to be noted, That there may be Natural and Accidental Fools, by
some extraordinary Frights, or by extraordinary Sickness, or through
the defects of Old Age. As for the Errors of Production, they are
incurable; as also, those of Old Age; the First being an Error in
the very Foundation, and the other a Decay of the whole Frame of the
Building: for, after a Human Creature is brought to that perfection, as
to be, as we may say, at full growth and strength, at the prime of his
age; the Human Motions, and the very Nature of Man, after that time,
begins to decay; for then the Human Motions begin to move rather to the
dissolution, than to the continuance; although some Men last to very
old Age, by reason the unity of their Society is regular and orderly,
and moves so Sympathetically, as to commit few or no Disorders, or
Irregularities; and such old Men are, for the most part, Healthful,
and very wise, through long Experience; and their Society having got
a habit of Regularity, is not apt to be disturbed by Forrein Parts.
But this is to be noted, That sometimes the Sensitive Body decays,
before the Rational Mind; and sometimes the Rational Mind, before
the Sensitive Body. Also, this is to be noted, That when the Body is
defective, but not the Mind; then the Mind is very industrious to find
out Inventions of Art, to help the Defects that are natural. But pray
mistake me not; for I do not say, That _all_ Deformities, or Defects,
but only _some_ particular sorts of Deformity, or Defects, are Foolish.
The Seventh Part.
CHAP. I. Of the Sensitive Actions of Sleeping and Waking.
The Sensitive and Rational Corporeal Figurative Motions, are the cause
of infinite varieties: for, though Repetitions make no varieties;
yet, every altered action is a variety: Also, different Actions, make
different Effects; opposite Actions, opposite Effects; not only of
the actions of the several Self-moving Parts, or Corporeal Motions,
but of the same Parts: As for example, The same Parts, or Corporeal
Motions, may move from that, Man names _Life_, to that which Man names
_Death_; or, from Health to Sickness, from Ease to Pain, from Memory to
Forgetfulness, from Forgetfulness to Remembrance, from Love to Hate,
from Grief to Joy, from Irregularity to Regularity; or, from Regularity
to Irregularity, and the like; and from one Perception to another: for,
though all actions are perceptive, yet there are several kinds, several
sorts, and several particular perceptions: But, amongst the several
Corporeal Motions of Animal, or Human kind, there are the opposite
Motions of what we name _Waking_, and _Sleeping_; the difference
is, That Waking-actions are, most commonly, actions of Imitation,
especially of the Sensitive Parts; and are more the Exterior, than
the Interior actions of a Human Creature. But, the actions of Sleep,
are the alterations of the Exterior Corporeal Motions, moving more
interiorly, as it were inwardly, and voluntarily: As for example, The
Optick Corporeal Motions, in Waking-actions, work, or move, according
to the outward Object: but, in Sleeping-actions, they move by rote, or
without Examples; also, as I said, they move, as it were, inwardly;
like as a Man should turn himself inward, or outward, of a door,
without removing from the door, or out of the place he stood in.
CHAP. II. Of SLEEPING.
Although the Rational and Sensitive Corporeal Motions, can never be
tired, or weary of moving or acting, by reason it is their nature to
be a perpetual Corporeal Motion; yet they may be weary, or tired with
particular actions. Also, it is easier and more delightful, to move by
Rote, than to take Copies, or Patterns; which is the reason that Sleep
is easie and gentle, if the Corporeal Motions be regular; but if they
be irregular, Sleep is perturbed. But this is to be noted, That the
Corporeal Motions delight in varieties so well, that, many times, many
and various Objects will cause the Sensitive and Rational Corporeal
Motions in a Man, to retard their actions of Sleep; and, oft-times,
want of variety of Forrein or outward Objects, will occasion the action
of Sleep; or else Musing and Contemplating actions. Also, it is to be
noted, That if some Parts of the Body, or Mind, be distempered with
Irregularities, it occasions such disturbances to the Whole, as hinders
that repose; but if the Regular Parts endeavour not to be disturbed
with the Irregular; and the Irregulars do disturb the Regular; then
it occasions that which Man names, _Half-sleeps_, or _Slumbers_, or
_Drowsiness_. And if the Regular Corporeal Motions get
the better, (as many times they do) then we say, Sleep hath been the
occasion of the Cure; and it oft proves so. And it is a common saying,
_That a good Sleep will settle the Spirits_, or ease the Pains; that
is, when the Regular Corporeal Motions have had the better of the
Irregular.
CHAP. III. Of Human DREAMS.
There are several kinds, sorts, and particulars of Corporeal
Irregularities, as well as of Regularities; and amongst the infinite
kinds, sorts, and particulars, there is that of Human Dreams; for,
the Exterior Corporeal Motions in Waking-actions, do copy or pattern
outward Objects; whereas, in actions of Sleep, they act by rote,
which, for the most part, is erronious, making mixt Figures of several
Objects; as, partly like a Beast; and partly, like a Bird, or Fish;
nay, sometimes, partly like an Animal, and partly like a Vegetable;
and millions of the like Extravagancies; yet, many times, Dreams will
be as exact as if a Man was awake, and the Objects before him; but,
those actions by rote, are more often false than true: but, if the
Self-moving Parts move after their own inventions, and not after the
manner of Copying; or, if they move not after the manner of Human
Perception, then a Man is as ignorant of
his Dreams, or any Human Perception, as if he was in a Swound; and then
he says, he did not dream; and, that such Sleeps are like Death.
CHAP. IV. Of the Actions of DREAMS.
When the Figures of those Friends and Acquaintants that have been
dead a long time, are made in our Sleep, we never, or seldom question
the truth of their being alive, though we often question them how
they came to be alive: And the reason that we make no doubt of
their being alive, is, That those Corporeal Motions of Sleep, make
the same pattern of that Object in Sleep, as when that Object was
present, and patterned awake; so as the Picture in Sleep seems to be
the Original awake: and until such times that the Corporeal Motions
alter their Sleeping-Actions to Waking-Actions, the truth is not
known. Though Sleeping and Dreaming, is somewhat after the manner of
Forgetfulness and Remembrance; yet, perfect Dreams are as perceptive
as Waking-patterns of present Objects; which proves, That both the
Sensitive and Rational Motions, have Sleeping Actions; but both the
Sensitive and Rational Corporeal Actions in Sleep, moving partly by
rote, and partly voluntarily, or by invention, make Walking-Woods,
or Woodden Men; or make Warrs and Battels, where some Figures of Men
are kill'd, or wounded, others have victory: They also make Thieves,
Murderers, falling Houses, great Fires, Floods, Tempests, high
Mountains, great Precipices; and sometimes pleasant Dreams of Lovers,
Marriage, Dancing, Banquetting, and the like: And the Passions in
Dreams are as real, as in waking actions.
CHAP. V. Whether the Interior Parts of a Human Creature, do sleep.
The Parts of my Mind were in dispute, Whether the Interior Parts of a
Human Creature, had sleeping and waking actions? The Major Part was
of opinion, That Sleep was not proper to those Human Parts, because
the Interior Motions were not like the Exterior. The Opinion of the
Minor Part was, That change of Action, is like Ease after Labour; and
therefore it was probable, the Interior Parts had sleeping and waking
actions. The Opinion of the Major Parts, was, That if those Parts, as
also the Food received into the Body, had sleeping actions, the Body
could not be nourished; for, the Meat would not be digested into the
like Parts of the Body, by reason sleeping actions were not such sorts
of actions. The Opinion of the Minor Parts was, That the sleeping