Part 5

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

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

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

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

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

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

CHAP. VI. Of ACQUAINTANCE.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XIII. Of Natural FOOLS.

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

The Seventh Part.

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

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

CHAP. II. Of SLEEPING.

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

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

CHAP. III. Of Human DREAMS.