Part 4
There being infinite several Corporeal Figurative Motions, or Actions of Nature, there must of necessity be infinite several Self-knowledges and Perceptions: but I shall only, in this Part of my Book, treat of the Perception proper to Mankind: And first, of the several and different Perceptions, proper for the several and different Parts: for, though every Part and Particle of a Man's Body, is perceptive; yet, every particular Part of a Man, is not generally perceived; for, the Interior Parts do not generally perceive the Exterior; nor the Exterior, generally or perfectly, the Interior; and yet, both Interior and Exterior Corporeal Motions, agree as one Society; for, every Part, or Corporeal Motion, knows its own Office; like as Officers in a Common-wealth, although they may not be acquainted with each other, yet they know their Employments: So every particular Man in a Common-wealth, knows his own Employment, although he knows not every Man in the Common-wealth. The same do the Parts of a Man's Body, and Mind. But, if there be any Irregularity, or Disorder in a Common-wealth, every Particular is disturbed, perceiving a Disorder in the Common-wealth. The same amongst the Parts of a Man's Body; and yet many of those Parts do not know the particular Cause of that general Disturbance. As for the Disorders, they may proceed from some Irregularities; but for Peace, there must be a general Agreement, that is, every Part must be Regular.
CHAP. VI. Of Divided and Composed Perceptions.
As I have formerly said, There is in Nature both Divided and Composed Perceptions; and for proof, I will mention Man's Exterior Perceptions; As for example, Man hath a Composed Perception of Seeing, Hearing, Smelling, Tasting, and Touching; whereof every several sort is composed, though after different manners, or ways; and yet are divided, being several sorts of Perceptions, and not all one Perception. Yet again, they are all Composed, being united as proper Perceptions of one Man; and not only so, but united to perceive the different Parts of one Object: for, as Perceptions are composed of Parts, so are Objects; and as there are different Objects, so there are different Perceptions; but it is not possible for a Man to know all the several sorts of Perceptions proper to every Composed Part of his Body or Mind, much less of others.
CHAP. VII. Of the Ignorances of the several Perceptive Organs.
As I said, That every several composed Perception, was united to the proper use of their whole Society, as one Man; yet, every several Perceptive Organ of Man is ignorant of each other; as the Perception of Sight is ignorant of that of Hearing; the Perception of Hearing, is ignorant of the Perception of Seeing; and the Perception of Smelling is ignorant of the Perceptions of the other two, and those of Scent, and the same of Tasting, and Touching: Also, every Perception of every particular Organ, is different; but some sorts of Human Perceptions require some distance between them and the Object: As for example, The Perception of Sight requires certain Distances, as also Magnitudes; whereas the Perception of Touch requires a Joyning-Object, or Part. But this is to be noted, That although these several Organs are not perfectly, or throughly acquainted; yet in the Perception of the several parts of one Object, they do all agree to make their several Perceptions, as it were by one Act, at one point of time.
CHAP. VIII. Of the particular and general Perceptions of the Exterior Parts of Human Creatures.
There is amongst the Exterior Perceptions of Human Creatures, both particular sorts of Perceptions, and general Perceptions: For, though none of the Exterior Parts, or Organs, have the sense of Seeing, but the Eyes; of Hearing, but the Ears; of Smelling, but the Nose; of Tasting, but the Mouth: yet all the Exterior Parts have the Perception of Touching; and the reason is, That all the Exterior Parts are full of pores, or at least, of such composed Parts, that are the sensible Organs of Touching: yet, those several Parts have several Touches; not only because they have several Parts, but because those Organs of Touching, are differently composed. But this is to be noted, That every several part hath perception of the other parts of their Society, as they have of Foreign parts; and, as the Sensitive, so the Rational parts have such particular and general perceptions. But it is to be noted, That the Rational parts, are parts of the same Organs.
CHAP. IX. Of the Exterior Sensitive Organs of Human Creatures.
As for the manner, or ways, of all the several sorts, and particular perceptions, made by the different composed parts of Human Creatures; it is impossible, for a Human Creature, to know any otherwise, but in part: for, being composed of parts, into Parties, he can have but a parted knowledg, and a parted perception of himself: for, every different composed part of his Body, have different sorts of Self-knowledg, as also, different sorts of Perceptions; but yet, the manner and way of some Human Perceptions, may probably be imagined, especially those of the exterior parts, Man names the _Sensitive Organs_; which Parts (in my opinion) have their perceptive actions, after the manner of patterning, or picturing the exterior Form, or Frame, of Foreign Objects: As for example, The present Object is a Candle; the Human Organ of Sight pictures the Flame, Light, Week, or Snuff, the Tallow, the Colour, and the dimension of the Candle; the Ear patterns out the sparkling noise; the Nose patterns out the scent of the Candle; and the Tongue may pattern out the tast of the Candle: but, so soon as the Object is removed, the figure of the Candle is altered into the present Object, or as much of one present Object, as is subject to Human Perception. Thus the several parts or properties, may be patterned out by the several Organs. Also, every altered action, of one and the same Organ, are altered Perceptions; so as there may be numbers of several pictures or Patterns made by the Sensitive Actions of one Organ; I will not say, by one act; yet there may be much variety in one action. But this is to be noted, That the Object is not the _cause_ of Perception, but is only the _occasion_: for, the Sensitive Organs can make such like figurative actions, were there no Object present; which proves, that the Object is not the Cause of the Perception. Also, when as the Sensitive parts of the Sensitive Organs, are Irregular, they will make false perceptions of present Objects; wherefore the Object is not the Cause. But one thing I desire, not to be mistaken in; for I do not say, that all the parts belonging to any of the particular Organs, move only in one sort or kind of perception; but I say, Some of the parts of the Organ, move to such, or such perception: for, all the actions of the Ears, are not only hearing; and all the actions of the Eye, seeing; and all the actions of the Nose, smelling; and all the actions of the Mouth, tasting; but, they have other sorts of actions: yet, all the sorts of every Organ, are according to the property of their figurative Composition.
CHAP. X. Of the Rational Parts of the Human Organs.
As for the Rational parts of the Human Organs, they move according to the Sensitive parts, which is, to move according to the Figures of Foreign Objects; and their actions are (if Regular) at the same point of time, with the Sensitive: but, though their Actions are alike, yet there is a difference in their Degree; for, the figure of an Object in the Mind, is far more pure than the figure in the Sense. But, to prove that the Rational (if Regular) moves with the Sense, is, That all the several Sensitive perceptions of the Sensitive Organs, (as all the several Sights, Sounds, Scents, Tasts, and Touches) are thoughts of the same.
CHAP. XI. Of the difference between the Human Conception, and Perception.
There are some differences between Perception, and Conception: for, Perception doth properly belong to present Objects; whereas Conceptions have no such strict dependency: But, Conceptions are not proper to the Sensitive Organs, or parts of a Human Creature; wherefore, the Sensitive never move in the manner of Conception, but after an irregular manner; as when a Human Creature is in some violent Passion, Mad, Weak, or the like Distempers. But this is to be noted, That all sorts of Fancies, Imaginations, _&c._ whether Sensitive, or Rational, are after the manner of Conceptions, that is, do move by Rote, and not by Example. Also, it is to be noted, That the Rational parts can move in more various Figurative Actions than the Sensitive; which is the cause that a Human Creature hath more Conceptions than Perceptions; so that the Mind can please it self with more variety of Thoughts than the Sensitive with variety of Objects: for variety of Objects consists of Foreign Parts; whereas variety of Conceptions consists only of their own Parts: Also, the Sensitive Parts are sooner satisfied with the perception of particular Objects, than the Mind with particular Remembrances.
CHAP. XII. Of the Several Varieties of Actions of Human Creatures.
To speak of all the Several Actions of the Sensitive and Rational parts of one Creature, is not possible, being numberless: but, some of those that are most notable, I will mention, as, Respirations, Digestions, Nourishments, Appetites, Satiety, Aversions, Conceptions, Opinions, Fancies, Passions, Memory, Remembrance, Reasoning, Examining, Considering, Observing, Distinguishing, Contriving, Arguing, Approving, Disapproving, Discoveries, Arts, Sciences. The Exterior Actions are, Walking, Running, Dancing, Turning, Tumbling, Bearing, Carrying, Holding, Striking, Trembling, Sighing, Groaning, Weeping, Frowning, Laughing, Speaking, Singing and Whistling: As for Postures, they cannot be well described; only, Standing, Sitting, and Lying.
CHAP. XIII. Of the manner of Information between the Rational and Sensitive Parts.
The manner of Information amongst the Self-moving Parts of a Human Creature, is after divers and several manners, or ways, amongst the several parts: but, the manner of Information between the Sensitive and Rational parts, is, for the most part, by Imitation; as, imitating each other's actions: As for example, The Rational parts invent some Sciences; the Sensitive endeavour to put those Sciences into an Art. If the Rational perceive the Sensitive actions are not just, according to that Science, they inform the Sensitive; then the Sensitive Parts endeavour to work, according to the directions of the Rational: but, if there be some obstruction or hindrance, then the Rational and Sensitive agree to declare their Design, and to require assistance of other Associates, which are other Men; as also, other Creatures. As for the several Manners and Informations between Man and Man, they are so ordinary, I shall not need to mention them.
CHAP. XIV. Of Irregularities and Regularities of the Self-moving Parts of Human Creatures.
Nature being poised, there must of necessity be Irregularities, as well as Regularities, both of the Rational and Sensitive parts; but when the Rational are Irregular, and the Sensitive Regular, the Sensitive endeavour to rectifie the Errors of the Rational. And if the Sensitive be Irregular, and the Rational Regular, the Rational do endeavour to rectifie the Errors of the Sensitive: for, the particular parts of a Society, are very much assistant to each other; as we may observe by the Exterior parts of Human Bodies; the Hands endeavour to assist any part in distress; the Leggs will run, the Eyes will watch, the Ears will listen, for any advantage to the Society; but when there is a general Irregularity, then the Society falls to ruine.
CHAP. XV. Of the Agreeing, or Disagreeing, of the Sensitive and Rational Parts of Human Creatures.
There is, for the most part, a general agreement between the Rational and Sensitive Parts of Human Creatures; not only in their particular, but general actions; only the Rational are the Designing-parts; and the Sensitive, the Labouring parts: As for proof, The Mind designs to go to such, or such Foreign Parts, or Places; upon which design the Sensitive Parts will labour to execute the Mind's intention, so as the whole Sensitive Body labours to go to the designed place, without the Mind's further Concern: for, the Mind takes no notice of every action of the Sensitive parts; neither of those of the Eyes, Ears; or of the Leggs, or feet; nor of their perceptions: for, many times, the Mind is busied in some Conception, Imagination, Fancy, or the like; and yet the Sensitive Parts execute the Mind's Design exactly. But, for better proof, When as the Sensitive parts are sick, weak, or defective, through some irregularities, the Sensitive parts cannot execute the Mind's Design: also, when the Sensitive parts are careless, they oft mistake their way; or when they are irregularly opposed, or busied about some Appetite, they will not obey the Mind's desire; all which
are different degrees of Parts. But, as it is amongst the particular parts of a Society; so, many times, between several Societies; for, sometimes, the Sensitive parts of two Men will take no notice of each other: As for example, When two men speak together, one man regards not what the other says; so many times, the Sensitive parts regard not the Propositions of the Rational; but then the Sensitive is not perfectly Regular.
CHAP. XVI. Of the Power of the Rational; or rather, of the Indulgency of the Sensitive.
The Rational Corporeal Motions, being the purest, most free, and so most active, have great power over the Sensitive; as to perswade, or command them to obedience: As for example, When a man is studying about some Inventions of Poetical Fancies, or the like; though the Sensitive Corporeal Motions, in the Sensitive Organs, desire to desist from patterning of Objects, and would move towards sleep; yet the Rational will not suffer them, but causes them to work, viz. to write, or to read, or do some other Labour: Also, when the Rational Mind is merry, it will cause the Leggs to dance, the Organs of the Voice to sing, the Mouth to speak, to eat, to drink, and the like: If the Mind moves to sadness, it causes the Eyes to weep, the Lungs to sigh, the Mouth to speak words of Complaint. Thus the Rational Corporeal Motions of the Mind, will occasion the Senses to watch, to work, or to sport and play. But mistake me not; for I do not mean, the Senses are bound to obey the Rational Designs; for, the Sensitive Corporeal Motions, have as much freedom of Self-moving, as the Rational: for, the Command of the Rational, and the Obedience of the Sensitive, is rather an Agreement, than a Constraint: for, in many cases, the Sensitive will not agree, and so not obey: also, in many cases, the Rational submits to the Sensitive: also, the Rational sometimes will be irregular; and, on the other side, sometimes the Sensitive will be irregular, and the Rational regular; and sometimes both irregular.
CHAP. XVII. Of Human Appetites and Passions.
The Sensitive Appetites, and the Rational Passions do so resemble each other, as they would puzzle the most wise Philosopher to distinguish them; and there is not only a Resemblance, but, for the most part, a sympathetical Agreement between the Appetites, and the Passions; which strong conjunction, doth often occasion disturbances to the whole life of Man; with endless Desires, unsatiable Appetites, violent
Passions, unquiet Humors, Grief, Pain, Sadness, Sickness, and the like; through which, Man seems to be more restless, than any other Creature: but, whether the cause be in the Manner, or Form of Man's Composition, or occasioned by some Irregularities; I will leave to those who are wiser than I, to judg. But this is to be noted, That the more Changes and Alterations the Rational and Sensitive Motions make, the more variety of Passions and Appetites the Man hath: also, the quicker the Motions are, the sharper Appetite, and the quicker Wit, Man hath. But, as all the Human Senses are not bound to one Organ; so all Knowledges are not bound to one Sense, no more than all the Parts of Matter to the composition of one particular Creature: but, by some of the Rational and Sensitive actions, we may perceive the difference of some of the Sensitive and Rational actions; as, Sensitive Pain, Rational Grief; Sensitive Pleasure, Rational delight; Sensitive Appetite, Rational Desire; which are sympathetical actions of the Rational and Sensitive Parts: Also, through sympathy, Rational Passions will occasion Sensitive Appetites; and Appetites, the like Passions.
CHAP. XVIII. Of the Rational Actions of the Head and Heart of Human Creatures.
As I formerly said, In every Figurative Part of a Human Creature, the Actions are different, according to the Property of their different Composers; so that the Motions of the Heart are different to the Motions of the Head, and of the other several Parts: but, as for the Motions of the Head, they are (in my Opinion) more after the manner of Emboss'd Figures; and those of the Heart, more after the manner of Flat Figures; like Painting, Printing, Engraving, _&c._ For, if we observe, the Thoughts in our Heads are different from the Thoughts in our Hearts. I only name these two Parts, by reason they seem to sympathize, or to agree, more particularly to each other's actions, than some of the other Parts of Human Creatures.
CHAP. XIX. Of Passions and Imaginations.
Some sorts of Passions seem to be in the Heart; as, Love, Hate, Grief, Joy, Fear, and the like; and all Imaginations, Fancies, Opinions, Inventions, _&c._ in the Head. But, mistake me not, I do not say, that none of the other Parts of a Man have not Passions and Conceptions: but, I say, they are not after the same manner, or way, as in the Heart, or Head: as for example, Every Part of a Man's Body is sensible, yet not after one and the same manner: for, every Part of a Man's Body hath different perceptions, as I have formerly declared, and yet may agree in general actions: but, unless the several composed Parts of a Human Creature, had not several perceptive actions, it were impossible to make a general perception, either amongst the several Parts of their own Society, or of Foreign Objects. But, it is impossible for me to describe the different manners and ways of the particular Parts, or the different actions of any one Part: for, what Man can describe the different perceptive actions of that composed Part, the Eye, and so of the rest of the Parts.
CHAP. XX. That Associations, Divisions, and Alterations, cause several Effects.
The Rational and Sensitive Corporeal Motions, are the perceptive Parts of Nature; and that which causes acquaintance amongst some parts, is their Uniting and Association: That which loses acquaintance of other Parts, is their Divisions and Alterations: for, as Self-compositions cause particular Knowledges, or Acquaintances: So Self-divisions cause particular Ignorances, or Forgetfulnesses: for, as all kinds and sorts of Creatures are produced, nourished, and encreased by the Association of Parts; so are all kinds and sorts of Perceptions; and according as their Associations, or their Compositions do last, so doth their Acquaintance; which is the cause, that the Observations and Experiences of several and particular Creatures, such as Men, in several and particular Ages, joyned as into one Man or Age, causes strong and long-liv'd Opinions, subtile and ingenious Inventions, happy and profitable Advantages; as also, probable Conjectures, and many Truths, of many Causes and Effects: Whereas, the Divisions of particular Societies, causes what we name Death, Ignorance, Forgetfulness, Obscurity of particular Creatures, and of perceptive Knowledges; so that as particular perceptive Knowledges do alter and change, so do particular Creatures: for, though the Kinds and Sorts last, yet the Particulars do not.
CHAP. XXI. Of the Differences between Self-Love, and Passionate Love.
Self-love, is like Self-knowledg, which is an innate Nature; and therefore is not that Love Man names Passionate Love: for, _Passionate Love_ belongs to several Parts; so that the several parts of one Society, as one Creature, have both Passionate Love, and Self-love, as being sympathetically united in one Society: Also, not only the Parts of one and the same Society, may have Passionate Love to each other; but, between several Societies; and not only several Societies of one Sort, but of different Sorts.
The Sixth Part.
CHAP. I. Of the Motions of some parts of the Mind; and of Forrein Objects.
Notions, Imaginations, Conceptions, and the like, are such Actions of the Mind, as concern not Forrein Objects: and some Notions, Imaginations, or Conceptions of one man, may be like to another man, or many men. Also, the Mind of one man may move in the like Figurative Actions, as the Sensitive Actions of other sorts of Creatures; and that, Man names _Understanding_: and if those Conceptions be afterwards produced, Man names them _Prudence_, or _Fore-sight_; but if those Parts move in such Inventions as are capable to be put into Arts, Man names that, _Ingenuity_: but, if not capable to be put into the practice of Arts, Man names it, _Sciences_: if those Motions be so subtile, that the Sensitive cannot imitate them, Man names them, _Fancies_: but, when those Rational Parts move promiscuously, as partly after their own inventions, and partly after the manner of Forrein or outward Objects; Man names them, _Conjectures_, or _Probabilities_: and when there are very many several Figurative, Rational Motions, then Man says, _The Mind is full of Thoughts_: when those Rational Figurative Motions, are of many and different Objects, Man names them, _Experiences_, or _Learning_: but, when there are but few different sorts of such Figurative Motions, Man names them _Ignorances_.
CHAP. II. Of the Motions of some Parts of the Mind.
When the Rational Figurative Corporeal Motions of an Human Creature, take no notice of Forrein Objects, Man nameth that, _Musing_, or _Contemplating_. And, when the Rational Parts repeat some former Actions, Man names that, _Remembrances_. But, when those Parts alter those Repetitions, Man names that, _Forgetfulness_. And, when those Rational Parts move, according to a present Object, Man names it, _Memory_. And when those Parts divide in divers sorts of Actions, Man names it, _Arguing_, or _Disputing in the Mind_. And when those divers sorts of Actions are at some strife, Man names it, _A contradicting of himself_. And if there be a weak strife, Man names it, _Consideration_. But, when those different Figurative Motions move of one accord, and sympathetically, this Man names, _Discretion_. But, when those different sorts of Actions move sympathetically, and continue in that manner of action, without any alteration, Man names it, _Belief, Faith_, or _Obstinacy_. And when those Parts make often changes, as altering their Motions, Man names it _Inconstancy_. When their Rational Parts move slowly, orderly, equally, and sympathetically, Man names it _Sobriety_. When all the Parts of the Mind move regularly, and sympathetically, Man names it, _Wisdom_. When some Parts move partly regularly, and partly irregularly, Man names that, _Foolishness_, and _Simplicity_. When they move generally irregularly, Man names it _Madness_.
CHAP. III. Of the Motions of Human Passions, and Appetites; as also, of the Motions of the Rational and Sensitive Parts, towards Forrein Objects.