THus farr have we diſcourſed concerning the nature, object, and ſeat of the Inclinations; we now come to an examination of the cauſes thereof. For, though we have already ſpoken of the principal cauſe, and that which is the immediate ſource of them, to wit, the Images, which are preſerv'd in the memory, yet are there yet remaining ſome others, which, albeit not ſo nearly adjacent to the Inclination, are nevertheleſs, in a certain degree, neceſſary thereto; nay, they are ſuch, as, being better known, and more manifeſt, will accordingly give a greater light to a thing ſo obſcure as this is.

Beſides therefore that ſecret and immediate Cauſe we have treated of before, there are two other kinds, to wit, Next cauſes and Remote, and both of them are either Natural, or Moral.

Of the Natural, the Next are, the Inſtinct, the Temperament, and the Conformation of the parts. The Remote are, the Starrs, the Climate, difference of Age, of Suſtenance, and indiſpoſitions of the body.

The Moral are, nobleneſs, or meanneſs, of Extraction, Riches and Poverty, Power and Subjection, good and bad Fortune, and kind of Life, which comprehends Arts, Sciences, Habits, and Counſels, Examples, Puniſhments, and Rewards. For all theſe things raiſe particular inclinations, by diſpoſing the Soul, to judge, whether the things are good, and givng her a bent towards them. We are now to conſider how this is done.

AS concerning the Temperament, it is unanimouſly acknowledged by all, to be the moſt general, and moſt eminent cauſe of the Inclinations; that, according to that quality of the humours which is predominant in the body, men are inclin'd to ſuch and ſuch paſſions, that ſuch as are ſubject to Melancholy are naturally ſad, and ingenious; the Cholerick, active and angry; the Sanguine, jovial and affable; the Flegmatick, ſtupid and ſlothful. As to Climates, there are ſome, in which men are more ingenious, and more civiliz'd; in others, more dull and ſavage, according to the quality of the air they breath, and which produces that effect, by the impreſſion it makes upon the Temperament. Laſtly, that the very Animals themſelves are fearful, or venturous, docile or untractable, proportionably to the coldneſs or heat, the thickneſs or ſubtility of their blood.

The reaſon, for which the Temperament is the cauſe of all theſe effects, is deduced from the ſecret knowledge which the ſoul hath of the inſtruments whereof ſhe makes uſe in her actions; for being ſo neerly united or joyned to them, ſhe knows the weakneſs or ſtrength thereof, and conſequently is ſoon ſatisfi'd what ſhe may, and what ſhe may not do by their means.

Now though this knowledge be ſecret, yet does it not proceed from the inſtinct, for the inſtinct is a clear and diſtinct knowledge, which is beſtow'd only on the ſpecies, and conſequently ought to be common to all the individuals that are under it, whereas this knowledge is different in every one of them, and is withall obſcure and confuſed. For the Soul hath but a confuſed knowledge of choler: and thence it comes, that ſhe repreſents it to her ſelf in dreams, by certain Images, which do not abſolutely reſemble it, but have only a certain conformity to it, ſuch as are thoſe of fire, fighting, bright colours, &c. She does the ſame thing in Melancholy, which ſhe figures to her ſelf by ſpectres, obſcurity, and inextricable diſturbances; and ſo proportionably of the others, as we ſhall preſs more particularly in the Treatiſe of the TEMPERAMENTS.

Now this knowledge, how confus'd ſoever it may be, is ſufficient to inſtruct the ſoul, how far ſhe may be able to act, or not to act, by the aſſiſtance of theſe humours. For it teaches her, by the experience ſhe makes of it ever and anon, that choler is an active and unconſtant humour, and that it may be ſerviceable to her, in aſſaulting, fighting with, and deſtroying whatever injures her: That, on the contrary, Melancholy is not eaſily ſtirr'd, troubleſome, and oppoſite to the principles of life; and ſo of the reſt. And upon this knowledge, the Eſtimative faculty frames its judgment, conformably to the effects produced by theſe humours, which it keeps in the memory, and every foot, refreſhes by new apprehenſions, by that means rendring them perfectly repreſentative, and capable of producing the inclinati • ns, which we commonly obſerve therein.

ALl this preſuppos'd, the next queſtion is, to know, how Figure, which is a barren quality, and does not act at all, may cauſe inclinations. Nor is it to be imagin'd▪ that it produces them by an active vertue: for the Temperament it ſelf, though it have that vertue, yet does not employ it upon the ſoul, which is not ſuſceptible of material qualities: there being not any thing, that can really either warm or cool the ſoul. So that both the Temperament and Conformation of the parts, are only occaſional cauſes and motives, which excite her to the performance of her actions. When ſhe hath taken cognizance of the heat which is predominant in the body; ſhe frames her judgements conformably to the effects, which ſhe is able to produce, and afterwards diſpoſes her ſelf to ſet the organs on work, according to the deſign ſhe hath taken. The ſame thing is to be ſaid of Figure, ſhe knows which is, which is not proper for certain functions, ſhe afterwards makes her judgment of them, and laſtly ſollicits the Appetite to move conformably to the reſolution ſhe hath taken.

Now as there are ſome figures, which are fit for the motion of natural bodies; others, oppoſite thereto; ſo is it certain, that every organicall function hath a certain figure, that is ſuitable to it, and without which it cannot be otherwiſe then imperfectly performed. Thence it comes, that every part, nay every ſpecies of living creature, hath a different figure, becauſe the functions of it are different. And as the body, which ſhould have been ſquare, and was conſequently deſign'd for reſt, receives a property and aptitude to motion, when it is reduc'd to a round figure; in like manner, when any one of the organical parts, which ſhould have been of ſuch a figure, receives ſome other, it is deprived of the diſpoſition it had for the function, for which it was deſign'd, and acquires that which hath ſome correſpondence with the extraordinary figure it hath receiv'd.

The caſe is the ſame, as when an Artiſan makes uſe of an Inſtrument, which is not convenient and fit for the deſign he had propos'd to himſelf; for inſtead of doing what he intended, he does the quite contrary; he cuts off that which he ſhould have bored, he makes uneven, what he ſhould have ſmooth'd, and whereas his deſign was to caſt the ſtatue of a man, he does that of a Lyon, if the mold he makes uſe of be ſuch as may repreſent that creature.

Such is the procedure of the ſoul, when ſhe hath ſuch organs as have not the natural figure they ought to have. For there is nothing more certain, then that man, as well as all other Animals, hath a proper and peculiar figure, deſign'd by nature to every one of his parts. And therefore as the ſoul hath an inclination to perform the actions, which are proper to the organs, ſhe ought to have, ſo muſt it needs follow, that that inclination will be chang'd, when the organ is chang'd.

But there remains yet a difficulty which ſeems nor eaſily reſolvable. It is this, that the ſoul knows, by the inſtinct, the action, which the organs ought to perform, when they have the conformation proper and natural to them. On the contrary, this cannot be ſaid, when the organ hath not the figure it ought to have, becauſe the Inſtinct gives her not the apprehenſion of the action, which is not proper to her, ſince it is a particular default, and that the Inſtinct is a general apprehenſion beſtow'd on the whole ſpecies.

To rid our hands of this difficulty, we are to obſerve, that the figure of the parts is the effect of the formative vertue, and that the ſaid vertue follows the Temperament, or the impreſſion, and image it hath receiv'd from the animal engendring. If it follow the Temperament, the figure is not the cauſe of the inclination, it is only the ſign of it, in regard the Temperament is the true cauſe thereof, and in that caſe, the ſoul knows the action of the part by means of the Temperament, as we have ſaid before. But if it follow the impreſſion, or the image of the animal which engenders, the formative vertue is the cauſe of the inclination, inaſmuch as it is a faculty, which brings along with it, not only the character of the parts of the animal engendring, but alſo the diſpoſition which it had to act conformably to their figure. And this is ſo unqueſtionable, that, many times, the child betrayes the ſame inclinations as his parents had done before him, though he do not reſemble them, the Temperament having oppoſed the figure of the parts, yet not had ſtrength enough to deface the diſpoſition to the inclination, which they had. Now it is certain, that it is only the formative vertue which brings the character of theſe inclinations, there being not any thing which the animal engendring communicates to that which is engendred, but only that vertue, as ſeveral modern experiences have made apparent.

Now as the formative vertue, which is in the organs of the animal engendring, moves with thoſe organs, ſo it acquires the ſame bent, and the ſame diſpoſition to move, which thoſe organs have; ſo that, coming to frame another animal, it carries along with it that very ſame diſpoſition, which it hath acquir'd, and communicates it thereto. And whereas this diſpoſition is as it were a weight, continually preſſing and ſolliciting the ſoul to move; the ſoul ſenſible of that ſollicitation, at laſt frames the judgment conformable to the impreſsion ſhe hath receiv'd from it, and afterwards derives it to the Appetite, which entertains the ſame bent: and this bent is the true Inclination, in regard the Inclination cannot be any where but in the appetite.

THus far have we diſcours'd of the Natural and Next cauſes of the Inclinations. As to the Remote, they are all in a manner reducible to the Temperament. For the Stars, the Climate, Age, Aliment, and the Indiſpoſitions of body, have no other influence on the inclinations, then what is caus'd by the alteration they make in the temperament. True it is, there are ſome diſeaſes, which alter them, by deſtroying the Conformation of the parts, as a man, who is maim'd in the hand or leg, looſes the inclination he had to play on the Lute, or dance.

As concerning the Moral Cauſes, they diſpoſe the Eſtimative faculty to make its judgments, according to the apprehenſion it receives from them, of the ſtrength or weakneſs they have: as Nobleneſs of birth, Wealth, good Fortune, raiſe in men an inclination to Ambition, Pride, and Courage, in regard they are perſwaded, by the power they derive from them, that they deſerve honours, and that there is not any thing, which they may not attempt; whereas, on the contrary, the inclinations ariſing from meanneſs of birth, poverty, and ill fortune, are oppoſite to the other. All the reſt, as courſe of Life, Arts, Sciences, Vertues, and Vices, are grounded on Cuſtome, which renders things eaſie and agreeable, upon the recommendation of the profit or pleaſure, that may be reaped thereby. For all this being frequently repreſented to the Eſtimative faculty, it makes favourable judgments thereof, which are preſerv'd in the memory, and at laſt cauſe the Appetite to incline, as we have ſhewn elſwhere.

But we muſt not in this place omit one advertiſement, which is abſolutely neceſſary in reference to the ſubject we treat of. It is this, that, when we ſpeak of the Temperament, we do not underſtand only▪ by that word, the conjunction and mixture of the firſt qualities, but our meaning is, to add thereto the ſecond qualities. And therefore we do not ſpeak only of the hot, cold, dry, or moiſt Temperament, but alſo of the Sanguine, Cholerick, Plegmatick, and Melancholick Temperament, in regard the humours, which give the denominations to theſe Temperaments, comprehend theſe two ſorts of qualities. But, of all the ſecond qualities, there are not any ſo conſiderable, in reference to the Inclinations, as ſubtilty and groſſneſs, for every humour may be either ſubtile or groſs, and a ſubtile Melancholy is more different from a groſs, then it is from choler. Accordingly, the effects of it are promptitude, inconſtancy, anger, as they are of choler; whereas the productions of the groſs melancholy are ſlothfulneſs, ſtupidity, obſtinacy. And it is upon this particular, that medicine hath not ſufficiently explicated it ſelf, in the diviſion of the Temperaments; for it hath ſet down but nine, one temperate, and the other eight in exceſs, which might have been multiplied, by addition of ſubtilty and groſſneſs, and by the interchangeable mixtures, which may be aſſign'd in men; as the Cholerick-Sanguine; the Melancholick-Sanguine, &c. as we ſhall ſhew more exactly in the Treatiſe of the Temperaments.

Thus have we given an account of all we could diſcover in a buſineſs, which haply is the moſt obſcure, and moſt abſtruſe, of any relating to Animals. I muſt, for my part, ingenuouſly confeſs, that I never met with any thing, more hard to conceive, then the nature of the inclination, the manner after which it is fram'd in the ſoul, and how it cauſes the Appetite to move. But if I have perform'd what I aim'd at in this diſquiſition, I may ſay, that I have made two diſcoveries for one; for the reaſons I have uſed to clear up theſe difficulties, may alſo ſerve for thoſe that may occur in the knowledge of Averſion, and are in all reſpects like unto them.

Accordingly the tearm Averſion is not here taken for that motion of the Appetite, which frames Hatred, but only for a Diſpoſition and facility that it hath to aſſume that motion, the account we have to give of this, as to our meaning thereby, being the ſame we have already given of the word Inclination.

Suitably to this explication, we are to affirm, that as the Inclinations are either Natural or Acquired, ſo are there the ſame diviſions of Averſion. The Appetite alſo is the ſeat of both. All the ſame cauſes, whether Natural, or Moral, or Next, or Remote, act therein after the ſame manner, and equally diſpoſe the ſoul to move. All the difference is, that they have contrary objects, and that they alwaies tend to contrary motions. For the inclination looks only after things agreeable, and gives the ſoul a bent towards them; but Averſion is for thoſe that are unpleaſant, and diſpoſes the Appetite to avoid them.

So that it may be thus defin'd, Averſion is a permanent Diſpoſition, and a facility attain'd by a long progreſs of time, which the Appetite hath to recede from certain objects, which are diſagreeable thereto.

There is no neceſsity of any further explication, how the ſoul comes to attain and contract this facility; for whatever we have ſaid concerning that which is in the Inclination is common to both.

AS to the Senſitive Appetite, we find by experience, that, in any Paſſion whatſoever, the Heart is troubled and mov'd, and that there are very few, how ſecret ſoever they may be, which may not be diſcover'd, by the beating of the Arteries. The ordinary manner of ſpeaking, nay indeed Religion it ſelf, will have it, that this part ſhould not only be a ſource of all the Paſſions, which cauſe any alteration in the Body, but alſo, of all the affections and motions of the Soul; ſo that we may affirm it to be the Seat, Subject, and principal Organ of the ſenſitive Appetite.

But we ſee further, that in Inſects and Serpents, the parts, after ſeparation from the Heart, diſcover ſenſe and motion, when they are touch'd. Nay ſome have obſerv'd, that, in the more perfect Animals, the Members move for a certain time, after this part hath been taken away from them. And we are aſſur'd, by our late obſervations, that, before the formation of the Heart and Brain, there is motion and ſentiment in the Embryo. To be ſhort, Hunger and Thirſt are two ſenſitive Appetites, and it is generally acknowledg'd, that the mouth of the Stomach, and not the Heart, is the real ſubject thereof. Nay, there is no ſenſible part can be ſo ſlightly wounded, as not to move at the ſame inſtant, and yet it cannot be ſaid, that the Heart is the cauſe of that motion. And therefore, it ſeems probable, that the Appetite ought to be whereever there is ſentiment, ſince the Senſe enlightens the Appetite, and that the latter cannot move without it. And thence ſome have imagin'd, that the Brain, which is the principle of ſentiment, and the Organ of the Imagination, ſhould alſo have the ſame relation to the ſenſitive Appetite.

From all theſe obſervations it may be concluded, that there are two kinds of ſenſitive Appetite; one, which is general and common, regarding the conſervation of the whole Animal, ſuch as is that which frames the ordinary Paſsions of Love, Hate, &c. the other, particular and proper to every part. The firſt, no doubt, is plac'd in the Heart, which is the ſpring of Life, and the Centre, from which do proceed all the powers, whereby the Animal is govern'd. The ſecond hath its ſeat in every part, as Hunger and Thirſt, in the Stomach.

But conſidering further, that theſe two Appetites are of one and the ſame nature, having the ſame motions, the ſame objects, and the ſame end, and that they differ one from the other, but as homogenial parts of the ſame whole, it is accordingly requiſite, that they ſhould have one ſubject, which ought alſo to be of the ſame nature; And conſequently, it is neceſſary, that there ſhould be in the Heart, and in every part, ſome Organ, which may be common, in order to its being the chief Subject of that Faculty, which is common to them.

To diſcover this, we are to remember, and reflect on what we ſaid before, to wit, that all the powers of the Soul are inſeparable from her ſubſtance, and that, nevertheleſs, they do not act whereever ſhe is, but only in certain parts. Now, this cannot proceed from any thing, but the particular diſpoſition, which thoſe parts have, to be aſsiſtant to their actions, whether they be more proper to receive the Impreſſion of the objects, as for inſtance the Eye, which ought to be tranſparent, that it might give paſſage to Light, and the viſible Species, and ſo of the other Senſes; or that they are more proper to execute the motion, which the Soul ought to make; as the Muſcles are the inſtruments of voluntary motions, in regard they conſiſt of tendons and fleſh, which are capable of contraction, without which theſe motions cannot be made.

This preſuppos'd, as a truth not to be brought into diſpute, it is requiſite, that the part, wherein the Appetite hath its immediate reſidence, ſhould be proper to the action it ought to do; and whereas there is no other action then motion, it is alſo neceſſary, that the ſaid part ſhould have the diſpoſitions proper to motion. Now there is not any diſpoſition more proper to motion then Levity and Rarity, and conſequently, it is requiſite, that the Organ, and firſt Subject of the Appetite, ſhould be of a rare and light matter, and that it ſhould be preſent in all thoſe places, where all the motions of the Appetite are made. So that there not being any part, whereto this may be attributed, but only the Spirits, it follows, that the Appetite hath its reſidence in them, as its firſt and chiefeſt ſubject.

But in regard there are two kinds of Spirits in general, thoſe that are fixt and reſtrain'd to ſome part, which are the firſt Bonds, whereby the Soul and Body are joyned together▪ and thoſe, which are errant and unconfin'd, which diſtribute to all the members, the heat particularly aſſign'd them by the heart: it is requiſite, that they ſhould be the fixt Spirits, that have the Prerogative, of being the firſt ſubject of the Appetite, for it is the part the moſt apt to motion, of any that enter into the compoſition of the Members; one that hath a durable and permanent conſiſtence, as the Appetite, and is without diſpute animate; it being certain, that the faculties of the Soul cannot be in a ſubject, which is not animate. For it is not to be imagin'd, that the errant Spirits, which are not only depriv'd of Soul, and Life, as it is commonly held, but alſo have not any durable ſubſiſtence, no more then the Flame, which aſſoon as lighted is thence-forward continually decaying, can ſupport a Faculty of the Soul, which is fixt and permanent, as the Appetite is.

Whence it may be concluded, that the Heart is indeed the Seat of the generall Appetite, but it is, by reaſon of the fixt Spirits, which enter into its compoſition; and the caſe is the ſame of every Member, in reference to the particular Appetite.

ALl that we have ſaid of the Senſitive Appetite may be apply'd to the Naturall Appetite. For of this alſo there are two kinds; one Generall, which hath a care of the whole Body, and is accordingly plac'd in the heart; and this is the ſame with that which diſperſes the Spirits and humours into all the parts, which ſhakes them in Fevers, and makes the Criſes, and ſuch like motions, which regard the whole Body. The other is Particular, and hath its Seat in every part; it attracts what is good for it, it drives away what is hurtfull, it cauſes the contraction of the Fibres, the convulſion of the Nerves, &c.

But whereas the Senſitive Appetite is not plac'd in the Heart and other parts, but upon the accompt of the fixt Spirits, which enter into their compoſition, the caſe is the ſame with the Naturall Appetite; they are alſo the ſame Spirits, which ſerve it for a firſt ſubject, and firſt Organ, upon the ſame grounds as they are ſo of the other. For ſince that part is the moſt apt to motion, of any of the Vegetative Soul, it ſhould accordingly have a Subject, furniſhed with the diſpoſitions proper to make its motions, and there are not any other then theſe Spirits, as we ſaid before.

I queſtion not but ſome will make this Objection againſt what hath been deliver'd, That diverſe Faculties require diverſe Organs, and that theſe two Appetites, being different, not only in the Species, but alſo in the Genus, as belonging to ſeveral orders of the Soul, cannot have for their ſubject the ſame Spirits. But it is eaſily anſwer'd, ſince we have experience on our ſide, and oppoſite to theſe maximes: for the ſame animal Spirits diſpoſe of ſentiment and motion; the ſame Subſtance of the Brain becomes the ſubject of all the ſuperiour powers of the Senſitive Soul; and the fleſh, as ſimple as it is, hath both the ſenſitive and vegetative vertue.

But after all, the motion of the ſenſitive Appetite is not different from that of the naturall Appetite, as to the nature and ſpecies of motion; it is made after the ſame manner in both, and all the diverſity found therein is accidental, and not relating to the motion. For it proceeds only from the cauſe and condition of the object that moves it, which are things not relating to the motion. In the one, it is the Senſitive faculty, that moves for the ſenſible good or evil; in the other, the natural faculty moves, for the natural good or evil: but both move after the ſame manner, and frame the ſame Paſſions; as we have ſhewn, and conſequently, there is not any inconvenience, that theſe two powers ſhould have the ſame Subject, in order to the ſame action.

We have not any thing to add hereto, ſave that, according as the parts have a greater or leſſer portion of theſe fixt Spirits, they have proportionably one or the other Appetite more ſtrong and vigorous. As alſo, that the general Appetite and particular Appetite, do many times aſſiſt one the other, and many times alſo they act diſtinctly. But we ſhall ever and anon have occaſion to hint at theſe matters, when we come to treat of the Paſsions in particular.

NOw to put a period to that which appertains to the general diſcourſe of the Paſsions we are to conſider all the paſſes in the body, after the emotion of the Soul, and the fixt Spirits. For though the nature of every Paſsion conſiſts in this emotion, yet may it be ſaid, that it is not compleat, if there be not joyn'd thereto the agitation, which the Heart endures, and the alteration which is occaſion'd in the whole body.

We are therefore to obſerve, that, after the Soul hath been mov'd, the Heart and vital Spirits follow her motion; and if ſhe would execute without, what ſhe hath propos'd in her ſelf, ſhe at laſt cauſes the Muſcles to move, in the Paſsions of the Will and ſenſitive Appetite, and the Fibres, in thoſe of the natural Appetite; in regard the Muſcles are the inſtruments of voluntary motion, as the Fibres are of that which is made by the natural Appetite. But how theſe motions are made, we ſhall treat more at large in the enſuing Chapter.

THat we may therefore give a ſolid beginning to this Diſquiſition, it is to be obſerv'd, that there are three orders of SITUATION, wherein all the parts of Animals, the Heart only excepted, are placed; to wit, Above and Beneath, Right and Left, Before and Behind. But theſe are not all equal as to their origine and dignity, and there is a diverſity of perfection, not only among them, but alſo between the tearms and differences, whereof they conſiſt. For Before and Behind are more noble then Right and Left, and theſe laſt, more noble then Above and Beneath; But further, Before is more noble then Behind, Right, then Left; and Above, then Beneath.

The reaſon of this diverſity proceeds, in the firſt place, hence, that theſe three orders of Situation, are anſwerable to the three dimenſions, obſervable in every natural body, to wit, Length, Bredth, and Depth, as theſe laſt are anſwerable to the three kinds of Quantity, which are admitted in every Mathematical body, to wit, Line, Superficies, and Solid. For the Line makes the Length, and the Length produces Above and Beneath: From the Superficies comes Bredth, and from this laſt Right and Left; And the Solid body produces Depth, as Depth does Before and Behind.

Now as the Line is more ſimple, and, by nature, precedent to the Superficies, and this laſt to the Solid Body; in like manner Length naturally precedes Bredth, and this laſt, Profundity. Accordingly the order of ſituation of Above and Beneath is more ſimple, and previous to that of Right and Left, as this laſt is, in reſpect of Before and Behind. So that Nature alwaies making her progreſs, from thoſe things, which are in a lower, to ſuch as are in a higher degree of perfection, it follows, not only that the Line and Length, are leſs perfect then Solidity and Profundity; but alſo▪ that the ſame diverſity is found in the orders of ſituation, which are anſwerable to every one of them: And that conſequently, that of Before and Behind is the moſt noble; that of Right and Left, next; and that of Above and Beneath leaſt of all, as being the firſt, and ſimpleſt of all.

In effect, we ſee that all theſe things have been diſtributed to Bodies, according to the excellence they ſeverally ought to have. For thoſe which have life do in the firſt place grow in Length, and as they advance towards perfection, they acquire Bredth and Profundity. Plants have indeed the ſituation of Above and Beneath, but are deſtitute of Right and Left, Before and Behind: only living Creatures are endued with theſe laſt differences; nay, there are ſome of theſe, which have them not all, that being a priviledge reſerv'd for thoſe, which have the parts better diſtinguiſh'd, and whoſe motions are more regular.

Yet is it to be affirm'd from what hath been ſaid, that all theſe kinds of ſituation may not be found in purely-natural bodies, but they are uncertain and accidental; as not having any principle, whereby they are limited and determined, and it is only by way of reference to things animate, that they are admitted to be in them. For what is the Above and the Before of a Pillar, may as well be the Beneath and the Behind of it, and he who is on the Right hand of it, may be placed on the Left, yet without any change of place. But the caſe is not the ſame in things living and animate, wherein all the differences of ſituation, which the parts have, are unchangeable, as being fix'd and determinated, by the vertues and operations of the ſoul. And thus far of the kinds of ſituation, compar'd among themſelves.

But he who ſhall think fit to conſider the tearms and differences, whereof each of them conſiſts, will further find, that there is ſtill ſome one of them more noble then another, in as much as one is the principle of another, and that the principle is more excellent then that which depends on it. For the Above is the principle of the Beneath, the Right of the Left, and the Before of the Behind.

And indeed the Beginning is a kind of Principle, and the beginning of the three principal operations of the Soul is wrought in theſe three differences of ſituation. For Nutrition begins by the Above, Motion by the Right, and Sentiment by the Before. And accordingly the Mouth, which is the firſt receptacle of the Aliment, from whence it is afterwards diſtributed all over the Body, makes the Above in all Animals, as the root makes it in all Plants. Whence it comes, that the Latin Tongue calls thoſe roots which are deepeſt in the Earth, high. And it is commonly ſaid, that Man is a Tree inverted, not upon this accompt, that his hair, which hath ſome reſemblance to the roots, is above, and thoſe below; but becauſe he hath his mouth directly oppoſite to that of trees: for it is not to be doubted, but that the Root is the mouth of Plants, ſince it is by that they receive their nouriſhment, and that it is thence convey'd to all the other parts. The Sentiment alſo begins by the Before; for, the Senſe of Touching only excepted, which it was requiſite ſhould be ſpread over all the parts of the Animal, all the other Senſes are placed before, in regard it muſt have been the imployment of the Senſes, to conduct and regulate Motion, which is alwaies made forward, and begins on the Right ſide, as we ſhall ſhew hereafter. Whence it follows, that the Above, the Right, and the Before are the Principles of the others, and that they are conſequently more noble then they.

BUt though Nature hath plac'd the Hands in the ſame rank, as to ſituation, yet are they not equal in point of eſteem with her, in as much as ſhe treats the RIGHT hard as the elder, and the firſt in dignity. For, if thoſe things, which are moſt active, are conſequently moſt excellent, and moſt conſiderable, it follows, that the Right Hand, being ſtronger, and more nimble then the Leſt, ſhould alſo be more excellent then it. Now, that it hath more ſtrength and agility, is the conſequence of its having more heat, which is the ſource of thoſe qualities. And its having more heat, is again the conſequence, not only of its being ſited on the ſame ſide as the right ventricle of the Heart, where the bloud is more hot and ſuming; not onely of its being neer the Liver, which is the ſpring of bloud; not onely becauſe the Veins of all the parts on the right ſide are larger, as Hippocrates affirms; but alſo, by reaſon of its being plac'd on the Right ſide, where motion hath its firſt beginning.

For, as the Spirits are the principal organs of all the actions of the body, and are by Nature moſt abundantly ſent, to thoſe places, where they ought to be ſtrongeſt and have moſt employment; ſo is it not to be doubted (ſince it is requiſite, Motion ſhould begin on the Right ſide, and that all the preparations neceſſary thereto, and the principal effort it requires, ſhould be made in that part) but that a greater quantity of Spirits make their recourſe thither, chafe, and fortifie it, by the heat they carry along with them, and by the ſecret influences of the vital principles, which they communicate thereto. Thence it comes, that even thoſe parts, which do not contribute any thing to Motion, and are on that ſide, have a reſentment of that force and vigour which was deſign'd for that ſole action onely. For the right Eye is ſtronger and ſurer then the left; and the certitude of the ſight, which is made by both together, abſolutely depends on the former. All the organs ſubſervient to generation, which are on that ſide, are apt to frame Males, and thoſe which are on the left, Females. And, generally ſpeaking, diſeaſes commonly aſſault the parts on the left ſide, as ſuch as, having leaſt heat, are conſequently the weakeſt.

TO make good this aſſertion, we are, in the firſt place, to obſerve, that Nature hath a greater care and tenderneſs for thoſe parts, which are the more excellent; That, ordinarily, ſhe frames them firſt; and that ſhe uſes more Art in the making of them, and more providence in the conſervation of them, then ſhe does in others. This is apparent, in the order ſhe obſerves in their firſt conformation: for, next the Heart and Brain, whereof She firſt makes a draught; the Eyes, which, without diſpute, are the moſt delicate and nobleſt organs, appear before all the other parts, nay, indeed before there is any deſignation of the Liver, the Spleen, and the Reins. The Mouth, in all Animals, is alſo one of the firſt parts that are framed next to the Eyes: Then may be ſeen the organs of progreſsive motion, and, after them, may be obſerv'd the Liver, the Spleen, and the other internal parts; as the laſt and moſt exact obſervations of Anatomy have diſcover'd. Moreover, we find▪ that the upper parts are ſooneſt finiſh'd, and that, in Children, they are bigger and ſtronger then the lower; whence it comes, that they have all the ſame proportion, as is in the ſtature of Dwarfs; and that it is with ſome difficulty they are brought to go, in regard their Leggs are too ſhort, and too weak.

Now, it is certain, that all the care, which Nature takes, whether in the framing of them firſt, or in promoting their perfection, depends on the natural heat, whereof ſhe communicates a greater abundance to them. For that is the general inſtrument of all her actions, and the real ſubjunct, wherein all her faculties reſide. So that, if there be any parts which are framed before others, it proceeds hence, that they muſt firſt have had their portions of that heat, which is always moſt pure, and efficacious in its ſource; And if they are brought to perfection before the others, it muſt be attributed to this, that it is done by a particular application of that quality, acting there more powerfully then in any other part, and being, for that reaſon, continually ſupply'd by the influence of the Spirits, which augment and fortifie it. Whence it muſt follow, that the Hands, which are framed before ſo many other parts, and are ſooner advanced to perfection and accompliſhment, then the Feet, have accordingly had a more advantageous diſtribution of the natural heat, and a larger proportion of the Spirits, then the other.

BUt beſides this communication and correſpondence, which there is betweeen the Hands and the nobler parts, by means of the Veins, Arteries, and Nerves, there are yet others more ſecret, ſuch as have more obſcure ways and paſſages, and yet much more clearly diſcover the truth we ſearch after. For, if it be certain, that the Lines of the Hand denote the length and ſhortneſs of Life, according as they are long or ſhort of themſelves, as Ariſtotle and Experience have taught us; it is neceſſary, not onely that there ſhould be a greater rapport, and a ſtronger connexion between it and the principles of life, then there is between them and all the other parts, where thoſe marks are not to be found: But it is further neceſſary, that the nobler parts, which are the ſources, wherein thoſe principles are comprehended, ſhould communicate to it ſome ſecret influence which muſt have no reference to the ordinary and manifeſt vertues it receives from them; in as much as neither the bloud, nor the ſpirits, nor the heat, nor the motion, which they diſtribute and diſperſe into it, do not contribute ought to the making of the Lines therein longer or ſhorter, or denoting the length or ſhortneſs of Man's life.

THis ſecret Sympathy, which is between the Hand and the nobler parts, being preſuppoſed, at leaſt, till ſuch time as we ſhall have prov'd it more at large, by more full and particular obſervations, we ſhall lay it down, as a moſt certain principle, that Nature does not confound the vertues, eſpecially the formal and ſpecifick, ſo there be ever ſo little oppoſition between them, and that ſhe always diſtinguiſhes them, as much as lies in her power. For, not to bring on the Stage the Oaximes of Aſtrologie, which hath divided the Heavens into ſo many Planets and Starrs, into ſo many Signs and Houſes, differing one from another in point of vertue; there is not any order of things in the Univerſe wherein this truth is not obſervable. For example, in perfect Animals, the qualities neceſſary to generation have been divided between the two Sexes; in each of thoſe, the faculties conducing to the government of life, have every one of them its particular Seat; And all the Senſes have their proper organs and diſtinct functions. Nay, let us examine Plants, Minerals, and Stones, and we ſhall find the ſame diſtinction▪ and, not to deſcend to the particulars which might be inſtanced, we need only direct our obſervation to the Load-ſtone, where it is ſo obvious to the Senſe, that, without blindneſs, or ſtupidity, it cannot be doubted of. For, in an Homogenial body, the compoſition whereof is equal every where, and wherein it ſeems that all the parts ſhould have one and the ſame power; yet is it obſerv'd, that, of thoſe parts, there are ſome, whereto the Magnetick qualities have been particularly diſtributed, and that there are two Poles, wherein they have been diſtinctly placed. And if what ſome perſons of late pretend that they have made it their diſcovery, be true, to wit, that there is a fixt Meridian in the ſaid Stone, it is requiſite, that all the others ſhould alſo be fixt, and conſequently, they have each of them a different inclination. So true is it, that Nature loves to diſtinguiſh the Vertues, and ſo averſe is ſhe to the intermixture and confuſion of them. And indeed, if ſhe did not exactly proceed, according to this order, things would be done many times contrary to her deſign, one quality would deſtroy another, and the effects would not be anſwerable to their cauſes, nor to the end, whereto they are deſign'd.

IF the caſe ſtand thus, and it be granted, that there are ſome particular Vertues communicated from the nobler parts to the Hand, it is requiſite that they ſhould not be confounded together, nor receiv'd into the ſame part of it; And conſequently, it is neceſſary, that there ſhould be one place aſſign'd for that of the Liver, another for that of the Heart, and ſo of all the reſt.

But the main difficulty is, to find out, which thoſe particular places and parts are, whereinto thoſe influences are receiv'd. For though Chiromancy aſſures us, that there is a ſympathy between the Fore-finger and the Liver, between the Middle-finger and the Spleen, between the Ring-finger and the Heart, &c. yet does it not produce any convincing proof of this truth; and as for the Experiences it advances, for the confirmation thereof, they ſtill leave thoſe unſatisfy'd, who allow nothing to be granted, but what is back'd with ſound reaſons, and are look'd upon by them as ſo many reveries and extravagances of man's curioſity. But certainly, he who could make good this Sympathy, by other obſervations, then thoſe which may be deduc'd from Chiromancy, and ſuch as ſhould be built upon Medicine, or ſome other part of natural Philoſophy, might juſtly make it his boaſt, that he had diſcover'd the myſterie of this Science, and that he had found out the onely ground, upon which the truth of all Celeſtial configurations is ſupported For my part, I do not pretend that I can produce all thoſe, which might be neceſſary, to make an abſolute proof thereof; yet dare I affirm, that I have ſome, which may, as it were, lay the foundations of ſuch an eviction, and are ſuch, as, having demonſtrated ſome part of it, will leave an invincible preſumption for the reſt, and a hope, that it may be accompliſh'd, after there hath been a carefull obſervation made of what happens to this admirable organ.

THe firſt Obſervation then, which we have to propoſe, is, to ſhew the communication and ſympathy which is between the Liver, and the Finger, commonly called by the Latines, Index. It is deduc'd from Medicine, which teaches us, that the Leprozie hath its ſource and principal ſeat in the Liver, and that one of the firſt Signs it gives, whereby it may be diſcover'd, appears in that finger. For when all the Muſcles of the Hand, and indeed, of all the Body, are full and ſucculent, thoſe which are ſubſervient to the motion of that finger wither and dry up, eſpecially that which is in the Thenar, that is, in the ſpace between the ſaid Finger and the Thumb, where all that is fleſhy is conſum'd, and there remains onely the skin and the fibres, which lye flat to the bone. Now this could not happen thus, if there were not ſome analogie, and ſecret correſpondence, between the Liver and that part, ſince it is one of the firſt that is ſenſible of the alteration which is wrought in its ſubſtance: it being a thing may be confidently affirm'd, that there is not any diſeaſe, which ſo much corrupts the nature of the Liver, and deſtroys, not only its vertue, but alſo its ſubſtance, as this does; which, upon that accompt, is called the Univerſal Cancer of the Liver, and the whole maſs of bloud. Galen, no doubt, was ignorant of this ſympathy, as being a thing which pure Ratiocination could never have diſcover'd, when, to be inform'd thereof, it was requiſite it ſhould be reveal'd to him in a dream. For he relates, that, being troubled with a violent pain, which put him into a fright of being troubled with an Impoſthume in the Liver, he had an advice in his ſleep, to open the Artery which runs along that finger, and that the ſaid remedy immediately appeas'd the pain, whereto he had been ſubject a long time before. Which is a manifeſt ſign, that there is a particular communication between thoſe two parts, and a certain ſecret friendſhip and combination, whereby they are united together.

THe ſecond Obſervation ſhall be, to ſhew, that there is ſympathy between the Heart and the fourth finger, which, in regard Rings are worn on it, is commonly called the Ring-finger. For it is a thing cannot be reflected on without ſomething of wonder, that, when the Gout falls into the Hands, that finger is the laſt which it faſtens upon: And Levinus relates, that, in all thoſe whom he met with troubled with that Diſeaſe, the fourth finger of the left Hand, that is, the Ring-finger, was ever free from it, while all the others were extremly ſubject to pains and inflammations.

Now, whereas the parts make a ſtronger or weaker reſiſtance againſt Diſeaſes, according to the greater or leſſer force they have, and that their force depends on the greater or leſſer degree of natural heat which is in them, it muſt needs be inferr'd, that that finger muſt have more of it then any of the others, ſince it makes a greater reſiſtance againſt the evil, then they do. And whereas the diſtribution of the natural heat proceeds either from the firſt Conformation of the parts, or from the influence communicated to them by the principle of heat; and that there is no probability, the ſaid finger, having the ſame ſtructure and compoſition with the reſt, ſhould have a greater portion then they of that fixt and original heat, whereof there is a diſtribution made at the birth; it muſt needs follow, that the divident it hath thereof ſhould proceed from the influence, which the principle of heat ſends it in greater abundance then to any of the reſt; and conſequently, that there is a greater communication, a greater dependence and connexion, between it and the Heart which, without all diſpute, is the principle of that heat, then there can be between the Heart and all the other fingers put together.

Nor was Antiquity wholly ignorant of this ſympathy, in as much as Hiſtory informs us, that the Antient Phyſicians were of Opinion, that this finger had a certain cordial vertue, as making uſe of it excluſively to all the reſt, in the mixture of thoſe medicaments, whereof they made their Antidotes. And thence it came that they gave it the denomination of the medical finger, which it ſtill keeps in the Latine Tongue, that this is one of the reaſons why Rings have been ever ſince worn on it; and that many apply thereto remedies for the weakneſſes of the Heart, as Levinus affirms, that he had often made experience, as alſo for the curing of intermittent Fevers, as ſome do ſtill, with good ſucceſs

Nor is it of late onely, that ſome have made it their buſineſs, to find out the cauſe of this intelligence and relation between theſe two parts. For ſome, as Appion, in Anlus Gellius, have affirmed, that there was a nerve which, proceeding from the Heart, ended at the ſaid finger; others, that that connexion was wrought by an Artery, and that it is manifeſtly perceiv'd to beat in Women during the time of their Travel, as alſo in thoſe, who are wearied with over-working, and in all the Diſeaſes, which aſſault the Heart. But, though this laſt Opinion be the more probable, yet doth it not abſolutely take away the difficulty, in as much as the other fingers have each of them an Artery at well as this, which Artery proceeds from the ſame branch, and the ſame ſource as that of the other does. Whereto it may be added, that it is not neceſſary there ſhould be manifeſt conduits for the conveyance of theſe vertues, Nature her ſelf, as Hippocrates affirms, making ſecret paths and ways, for the paſſage, not onely of her own faculties, but alſo for that of the humours themſelves, which ſhe would rid her ſelf of.

WHat hath been ſaid in the precedent Articles is ſo evictive, that it were to be wiſh'd, we had as good proofs, to make a diſtinct diſcovery of the reſt of the Sympathies, which are between the other interiour parts, and ſome other places in the Hand. But, to excuſe the negligence of not looking after them, it may with much probability be affirmed, that, ſince thoſe of the Heart and Liver are certain and unqueſtionable, it muſt neceſſarily follow, that the others ſhould be ſo too, though they are not apparent to us; And that not only the Brain, and the other parts, which have publick and principal functions, as well as the Heart and Liver; but alſo that the Spleen, the Stomach, the Lungs, the Kidneys, and poſsibly ſome other parts, ſhould have each of them, in the Hand, their proper and affected place, between which and them there is a certain correſpondence and complyance.

IT may therefore be brought in as a proof of that ſecret intelligence, which is between ſome parts and others, and for the honour of that we now treat of, that the Hand and Face are as it were an abſtract of all the parts of the Body. For the latter is an Epitome of all the exteriour members, there being not any part of it, but hath its particular and manifeſt reſemblance to ſome one of them; as the former, in like manner is, of all the interiour parts, as having not any place, between▪ which and ſome one of them there is not a ſecret connexion and ſympathy. And no doubt, this is one of the principal reaſons, that theſe two parts have had ſo peculiar a conſtitution of the skin, which, though all elſewhere, it be ſeparated from the Muſcles, is, in theſe, ſo joyn'd, that it is impoſsible to ſeparate the one from the other: it being Nature's pleaſure, who hath deſign'd theſe parts for Mirrours, wherein all the others were to be repreſented, that the fleſh ſhould be joyn'd to the skin, that the impreſsion it receives from the Nerves, Veins, and Arteries, which are ſpread through it, ſhould be more eaſily communicated, and be more ſuddenly apparent without. Which thing may alſo be obſerv'd in the ſoles of the Feet, which, in ſome ſort, participate of the ſame advantages with the Hands, and upon the ſaid advantages there is another Science eſtabliſh'd, called Podomancy, which promiſes the ſame things as Chiromancy, but not with ſo good ſucceſs, for the reaſons we ſhall give elſewhere.

NOr is it only between the exteriour and manifeſt parts, that this aſſociation and mutual correſpondence is found, there is yet another more general ſympathy, which was known by Hippocrates, and ſuch, as he made it his ground of that ingenious diviſion of the Veins, which he hath made in his book Of the Bones. For that tranſcendent Wit, having conſider'd the ſeveral tranſportations of the humours, and the changes of diſeaſes, ſo often made from ſome certain parts to others, hath deſign'd the Veins whereby they might be made, and which accordingly were to be opened, in order to the preventing thereof. And, that ſuch an order might be obſerv'd in that procedure as ſhould take away the confuſion thereof, he hath laid down ſeveral heads, or as it were articles, at which he would begin the diſtribution of thoſe Veſſels; for he hath plac'd the firſt in the Heart; the ſecond, in the Reins; the third, in the Liver; the fourth, in the Eyes; and the Fift in the Head; from whence he draws four pair of Veins, which are afterwards ſpread into divers places.

FRom what is aboveſaid, it is not to be inferr'd, that Hippocrates was of opinion, that thoſe were the firſt Sources, from which the Veins derive their origine, as Ariſtotle, Galen, and in a manner all their followers have impos'd upon him, ſince he could not be ignorant, that all of them have their root in the Liver, whence they are diſtributed into all the parts of the Body, in order to the conveyance of their nouriſhment into them; as he afterwards makes it appear in the diſtribution he hath made of the Liver-vein, and whereof he hath given a further account in the ſecond Book of Popular diſeaſes: But it was only to denote the correſpondence there is between thoſe five parts and the reſt, & the diſeaſes and ſymptomes which they mutually communicate.

Accordingly, when he ſaies, that the left Eye receives a Vein from the Right, and the latter another from the Left, it is not to be taken literally, as if thoſe Veins did really derive their origine from thoſe places; but it is to ſhew, that the indiſpoſitions of one eye are communicated to the other, as if they had veins, whereby they might be directly convey'd. True indeed it is, that this communication is wrought by the interpoſition of the veins, and that theſe veins do alſo proceed from ſome common branch; but that is at ſuch a diſtance from the Eyes, that it cannot be preciſely affirm'd, there is any intercourſe of veins between them, upon any other account then that of the ſympathy there is between them. And this is ſo certain, that, many times, Hippocrates conſiders not the continuity of the veins, in the diſtribution he makes thereof, ſince he ſhews, that the Head and Lungs hold a correſpondence with the Spleen, though the veins of the Spleen are not united, nor continuous with thoſe of the aforeſaid parts; in as much as it is ſufficient, in order to the correſpondence, whereof he ſpeaks, that there ſhould be ſome kind of communication between thoſe veins, by ſome means or other, as we ſhall ſhew hereafter.

But to make a more particular diſcovery of the ſecret and advantage of this admirable diſtribution, it is requiſite we ſhould examin ſome articles of it. For when he tells us, that, from theſe four pair of veins, which iſſue from the Head, there is one which hath two branches, which falling from the Temples deſcend into the Lungs, whereof one paſſes from the right ſide to the left, and ſpreads into the Spleen and left Kidney; and the other paſſes from the left ſide, and goes into the Liver and right Kidney; and afterwards both thoſe branches end at the Hemorrhoidal veins: Does he not thereby teach us not only why the opening of the Hemorrhoidal veins is good for thoſe, who are troubled with pains in the Reins, Plurifies, and Inflammations of the Lungs; but alſo why the ſuppreſſion of them cauſes the Dropſie and the Phthiſick? For, though there be other places, where it ſhould ſeem, that the reflux of the blood, which they contain, might be made; yet the correſpondence there is between them, and the Liver and Lungs, is the only reaſon why it is not made elſewhere.

And queſtionleſs, thoſe branches, which, deſcending from them, paſs from the right ſide to the left, and from the left to the right, acquaint us with the cauſe, which hath been ſought after to ſo little purpoſe; to wit, why the impoſthumes and ſwellings, which happen from the upper part to the lower, are not alwayes on the ſame ſide, where the ſource of the diſeaſe is obſerv'd, but ſometimes on the right, ſometimes on the left; whereas thoſe which happen from the lower part to the upper, are alwayes conſonant to the regularity of the part, where the ſeat of the indiſpoſition is: For, without this diſtribution of the Veins, it is impoſſible to give a reaſon for all theſe accidents.

Nay further, without the ſaid diſtribution, it would not be known why there is ſo great a correſpondence between the Breaſt and the Genitals, that the Cough ceaſes, when thoſe are ſwell'd; that the ſwelling is aſſwag'd, when the Cough follows; nay, that the ſwellings of the Veins which happens to them, correct the defects, that make the voice ſmall or hoarſe.

In a word, this is the only ſecret, to diſcover the wayes, which Nature obſerves in her tranſportation of the humours, from one part to another, and for the diſcerning of the veins, which are to be opened in every particular indiſpoſition. For, though they have all the ſame root; though divers of them have common branches, which ſhould equally diſtribute unto them the blood and humours, which they contain; yet the correſpondence and friendſhip there is between the parts, prevails with Nature, to force them rather by one vein then another, and ſhe, making choice of that which is moſt convenient for her purpoſe, meddles not with the others, which are near it, and proceed from the ſelf-ſame origine.

And this is evidently remarkable in the ſympathy, whereof we have heretofore given ſuch preſſing examples. For, in all probability, it is by the Veins and Arteries, that the ſecret vertue, which is communicated from the Heart and Liver to certain fingers, is convey'd into them; and yet all thoſe; which are in the Hand, are not employ'd in that conveyance, and though they proceed from the ſame branch, yet is there not any more then one, whereby the vertue of the Heart, and another, whereby that of the Liver, is convey'd. Otherwiſe, there would be no determinate place for the reception of their influence, and all the fingers of the Hand, which have veins and arteries, would receive it equally; the contrary whereof we find by experience.

Accordingly, to ſay the truth, all theſe veſſels are only channels and conduit-pipes, which cannot, no more then thoſe of ſprings or fountains, give any motion to the humours: But they are the Spirits only, which convey and force them, to thoſe places, where they are ordered to go. And as the correſpondence, there is between the members, is carry'd on and improv'd by means of theſe Spirits; ſo is it not to be doubted, but that the blood, wherewith they are intermix'd, marches along with them, from one part to another, and, conſequently, occaſions that miraculous harmony of the veins, obſerv'd by Hippocrates.

For no doubt that Harmony was the ground, upon which he and the ancient Maſters of Medicine have, in the ſame member, obſerv'd veins that held a certain correſpondence with ſeveral parts, as, in the Arm, the Head-vein, the Liver-vein, and the Spleen-vein, which they alwayes punctually opened, in the particular indiſpoſitions of thoſe parts, ſlighting, or at leaſt not minding, the weak reaſons, which the inſpection of Bodies, and the affectation of novelty have ſince brought into vogue.

ANd certainly, if a recourſe be not had to this direction of the Spirits, it would be impoſſible to give an account of the regularity, which Nature obſerves in her motions, when they are abſolutely at her diſpoſal, and which Medicine imitates in the evacuations preſcrib'd by it. For when, in inflammations of the Liver, the right Ear becomes red; when ulcers riſe in the right Hand and right Foot; when blood iſſues out at the noſtrill of the ſame ſide; or when there happen impoſthumes and ſwellings in the right Ear; And, on the contrary, when all the ſame accidents are obſervable on the left ſide, in inflammations of the Spleen; When, I ſay, Medicine preſcribes Phlebotomy on the ſame ſide that the diſeaſe is; and teaches us withall, that all the evacuations made on the oppoſite ſide, are dangerous, in caſe they are made of themſelves, or naturally, or to no purpoſe, if done by Art. What other reaſon can be aſſign'd for this regularity, at leaſt ſuch as may be ſatisfactory to the mind, then that alledged by us? For what is ſaid of the ſtreight Fibres which enter into the compoſition of the veſſels, whereby ſome are of opinion, that the humours are attracted, is, to give it no worſe tearm, impertinent: ſince they are incapable of making any ſuch attraction, as we have ſhewn elſewhere; ſince they are found equally on all ſides of the veſſel, and conſequently cannot determine, or direct the motion of the humours to one rather then another: ſince there are not alwayes Fibres to promote that regularity, in as much as from the Spleen to the left Noſtril, there cannot be any at all, the veins of the Noſe proceeding from the hollow Vein, between which and the Spleen there is no connexion; And, in fine, ſince the humours which are without the veſſels, nay the very vapours, and the moſt ſimple qualities are communicated from one part to another, after the ſame manner, ſo as that the Fibres act not at all upon thoſe occurrences, they, in caſe there were any, not contributing any thing to the tranſportation of the vapours and qualities.

Moreover, if any ſhall affirm, that this may be done by thoſe ſecret conduits that are in ſome parts of the fleſh, and aſcend from the lower parts to the upper, yet ſo, as that thoſe which are of one ſide have no communication with thoſe of the other, we anſwer, that it is a pure imagination without any likelihood of truth, in as much as, moſt commonly, theſe evacuations are wrought by the veins; and that it is requiſite, the humours, which flow through thoſe ſecret conduit-pipes, ſhould enter into the veins, where it muſt be aſſerted there are not any paſſages; nay further, that there ſhould be ſome conduits croſs the body, ſince the humours ſometimes paſs from the Right ſide to the Left, ſometimes from Before to Behind, and moſt commonly from the Centre to the Circumference. But, all conſider'd, reflecting on either of theſe opinions, we cannot find, why there ſhould be ſo much danger, when the regularity is not obſerv'd in the evacuations of the humours.

But it being ſuppoſed, that the ſaid evacuations are wrought by the direction of the Spirits, it is eaſily concluded to be neceſſary, that Nature muſt needs be extremely oppreſs'd, when ſhe follows not the order which had been preſcrib'd her, and when ſhe gets out of her ordinary road, to ſhun the enemy that preſſes upon her. For it is to be attributed to this very reaſon, that the motions ſhe makes in ſharp Fevers upon even days are always dangerous; in as much as it is an argument of the violence ſhe ſuffers, and the diſorder into which the violence of the Diſeaſe forces her, when it makes her forget the odd days on which ſhe ought to engage againſt the choler, which is the cauſe of thoſe Diſeaſes.

But however the caſe ſtands, we may confidently affirm, that the regularity we ſpeak of, without all doubt, proceeds from the Spirits, which conduct the humours all over one half of the body, and diſpoſe them not at all into the other, unleſs there be ſome great obſtruction For, Nature hath ſo great a tenderneſs for the conſervation of things living and animate, that ſhe hath, in a manner, divided them all into two parts, out of this deſign, that if it happened one ſuffered any alteration, the other might ſecure it ſelf from it, and ſo, in it ſelf, preſerve the nature of the whole. Now, this diviſion is real and manifeſt in ſome ſubjects, as in the ſeeds and kernels of ſome Plants, all which conſiſt of two portions, which may be ſeparated one from the other; as alſo in all thoſe members of the Animal that are double. In others it is obſcure, and not obſervable in an actual ſeparation of the parts, but onely in thoſe operations which ſhew, that they have each of them their diſtinct juriſdiction and different concernments; ſuch as is that whereof we ſpeak, which diſtinguiſhes the whole body into two halfs, whereof one is on the right, the other, on the left. Of the ſame kind is alſo that which may be obſerved in the members that are ſingle, as the Brain, Tongue, Noſe, &c. where we many times ſee one half, which is aſſaulted by ſome Diſeaſe, the other free from it, though there be not any ſeparation between them.

If then it be true, that Nature, to preſerve one half of the body, charges the other with all the diſorder that happens thereto, and permits not the humours, wherewith it is troubled, to exceed her limits, and, by that means, to faſten on the other, it is not to be doubted, but that the Spirits, which are her firſt and principal organs, do ſerve her in that enterprize, and that the tranſportation of the humours, from one place to another, is their charge, but onely ſo farr as ſhe hath given them order to do. And if, to compaſs this tranſportation, there be any neceſſity of making uſe of the Veins that are on the o • her ſ • de, yet does not that make them forget Nature's d • ſ • gn, and the commands they had received from her; and ſo they onely paſs along, if I may ſo expreſs it, the borders of their neighbours, to get to the place whereto they are directed. Thus, for example, when, to diſburthen the Spleen of the humours whereby it is incommodated, there happens a bleeding of the Noſe by the left Noſtril, it is abſolutely neceſſary, that they ſhould go out of the Spleen-veins into the Hollow-vein, which is on the right ſide. But the Spirits can conduct them in ſuch manner, as, at laſt, to make them return all along the ſame line, and within that half of the body, wherein the Spleen is. But this is to enter too farr into the ſecrets of Medicine; it ſhall therefore ſuffice, at the preſent, to affirm, that the communication there is between the Veins, according to the diſtribution made thereof by Hippocrates, proceeds from the Spirits, which convey the humors from one to another, conſonantly to the relation and correſpondence which there is between the parts, or according to the regularity they obſerve among themſelves.

TO return to the Sympathy there is between the interiour members, and the ſeveral parts of the Hand, I am of opinion, that the reaſons alledg'd by us for the maintaining thereof, if they do not abſolutely convince the moſt obſtinate, will, at leaſt, leave in their mind ſome doubt of the truth thereof. And I make no queſtion, but that Chiromancy ought to be ſatisfy'd therewith, ſince that having been hitherto unknown to it, they make good▪ the chiefeſt of its foundations; as alſo that it will be eaſie for the ſaid Science, to eſtabliſh thereupon the maximes of Aſtrologie, which ought to furniſh it with moſt of its rules, and ſecure its preateſt promiſes.

For, if it be once granted, that the interiour parts are govern'd by the Planets, and that they receive, from thoſe Celeſtial Bodies, ſome particular influence, as Aſtrologie teaches; it muſt of neceſſity follow, that the vertue which is deriv'd from thoſe parts to the Hand ſhould be accompanied by that which the Planets communicate to them; And that, for example, if the Heart communicates its influence to ſome finger, the Planet, under whoſe government the Heart is, ſhould alſo derive his to the ſame place: it being not probable, that the influence of the Planet ſhould make a halt at the Heart, while this laſt communicates to the Hand that which is proper and natural to it; in as much as, the truth of the Celeſtial influences being granted, it muſt be affirm'd, that thoſe two vertues are combin'd into one, which is the onely eſſential diſpoſition, and the ſpecifick property of each part. Now, it is a concluſion of Aſtrologie, confirm'd by its principles and obſervations, That the Liver is govern'd by Jupiter, the Spleen by Saturn, the Heart by the Sun, and ſo of the reſt: whereof the conſequence is, that the fore-finger ſhould be accordingly govern'd by Jupiter; the middle-finger, by Saturn; the Ring-finger, by the Sun, &c. in regard there is a correſpondence and ſympathy between thoſe principal parts and the ſaid fingers, and that the former communicates to the latter the vertue they have in themſelves. All which conſider'd, we are not any longer to think it much, that Chiromancy hath chang'd the order of the Planets in the Hand; nor yet ask, why it ſhould place Jupiter on the fore-finger, and the Sun on the Ring-finger, rather then on any other part, in as much as the nature of the Heart, and Liver, and the ſympathy there is between them and thoſe fingers, hath aſſign'd it thoſe places to be, as it were, particular houſes, which the ſaid Planets have in the Hand, as they have in the Heavens ſuch as are peculiar to them.

Theſe things thus laid down, the whole difficulty is reduced to this point, viz to know, whether thoſe Starrs do really govern the principal parts of the body, and communicate unto them ſome ſecret vertue, which might be cauſe of the good or bad diſpoſition they have?

But, for any man to think to drive on this Queſtion as farr as it might go, and to examine al the conſequences and circumſtances thereof, with the ſeverity, which Philoſophy requires in theſe matters; beſides that it would bring into doubt thoſe truths which Aſtrologie places in the rank of things already judg'd, and ſuch as its moſt irreconcileable enemies are, for the moſt part, forc'd to acknowledge; it would require a Diſcourſe which ſhould exceed the limits of our deſign, nay, indeed contradict the method wherewith all Sciences would be treated. For this admits not, that all thoſe things which occurr therein ſhould be brought into diſpute; it particularly declares againſt the cenſuring of thoſe principles▪ upon which they are eſtabliſh'd, and would have all thoſe, which are deduced from the concluſions of the ſuperiour Sciences, how doubtfull ſoever they may be, to be receiv'd with the ſame priviledge, as the maximes and common notions of the Mathematicks may challenge. It is therefore ſufficient for Chiromancy, that Natural Philoſophy maintains its firſt foundations; and ſo whatſoever it afterwards receives from Aſtrologie, ought to be allow'd, or at leaſt the diſquiſition thereof left in ſuſpence, till the ground of Aſtrologie it ſelf ſhall have been examined.

TO remove therefore, in ſome meaſure, the diſtruſt which ſome may have, that the Concluſions which Chiromancy derives from Aſtrologie for principles, are wholly imaginary, and contrary to truth, we are now to make it appear, by ſome obſervations not admittable into diſpute, That ſome parts of the body, are under the particular direction and government of certain Planets.

Nor will this be any hard matter to do, as to ſome of them. And though we ſhould reject the experiences, which Aſtrologie might furniſh us with upon this occaſion, and that, upon ſuch a rejection, we ſhould not have others convincing enough to make an abſolute proof of this truth; yet would the former lay down a great preſumption for the aſcertainment of the reſt, and leave a very wel-grounded conjecture for us to imagine, that every member is governed by one of thoſe Starrs, and that the Principle which Aſtrologie had made thereof, in order to the furtherance of Chiromancy, is not ill eſtabliſh'd.

NOw, if it be acknowledg'd, that the ſaid celeſtial Body (the Moon) hath the influences we have mentioned, and that it is by them it hath the direction and government of one of the principal parts of the body, there is no queſtion to be made, but that the Sun, which hath the Supremacy, and is, as it were, the Father of all the other Planets, ſhould have ſuch as are more powerful; and that he, whoſe concurrence is requiſite for the generation of all things, hath reſe • v'd to himſelf the firſt and nobleſt part of Animals, that he might have the conduct thereof, and communicate his vertues thereto. No doubt but it muſt be ſo, and therefore it may be affirm'd, that he hath made choice of the Heart for his Throne, and the place of his exaltation: and that, as he is in the Heavens, in the midſt of all the Stars, ſo is he plac'd in the midſt of all the members of the Body, which are govern'd by the Planets. Thence is it, that he dilates his vertue into all the parts of the little world; and if, in his courſe, he comes to ſuffer ſome mal • gnant Aſpect, that member is ſenſible of it, and ſympathizes with the diſorders of its Soveraign. Upon this diſcovery hath it been obſerv'd, that thoſe, who are ſick, ſuffer an extraordinary weakneſs in Eclipſes of the Sun, nay, that thoſe, who are of a more delicate Complexion, do ſenſibly reſent in themſelvs the effect of that Conſtellation. To this may be added that the vital faculty becomes languiſhing and weak, during the time of the Solſtices and the Aequinoxes, and, when ever any malignant Stars riſe with him, that Hippocrates hath forbidden the making uſe of any remedy, till ten daies are paſt. But we muſt not omit to bring, in this place, an obſervation, which that incomparable perſon hath left behind him in his Book of Dreams, whereby may be diſcover'd, not only the ſympathy there is between the Heart and the Sun, but alſo that which is between the Moon and the Stars, and the other parts of the Body. For having ſuppos'd, that the Sun hath a relation to the middle of the Body, the Moon to the cavities that are in it, and the Stars to the external parts, he affirms, that if thoſe Celeſtial bodies appear in the dream with the purity, and according to that regularity of motion, which is natural to them, it is a ſignification of perfect health, and that there is not any thing in the body, but is conſonant to the rule and order, which Nature requires. But if the party dreaming ſeems to ſee any of the Planets dimm'd, or diſappearing, or obſtructed in its courſe, it is a ſign of ſome indiſpoſition to happen in thoſe parts, between which and thoſe bodies there is a ſympathy and correſpondence. For if thoſe diſorders happen in the Stars, the indiſpoſition will be in the conſtitution and habit of the Body; if in the Moon, it will be in the Cavities; but if it be in the Sun, it will be ſo much the more violent, and more hard to be cured, as ſuch as engages againſt the principles of life: it being not to be imagin'd, that the middle, he ſpeaks of, can be underſtood of any thing, but the vital parts, which comprehend the Heart, and the parts about it.

Now, if this be true, as Reaſon and Experience hath ſince frequently confirm'd it, we are to conclude thence, that ſince, in dreams, the Imagination frames all thoſe Images of the Sun, to repreſent to its ſelf the good or ill diſpoſition of the Heart, it is neceſſary, that it ſhould have ſome ground to joyn together two things, which are ſo different among themſelves, and that it ſhould find, in the ſaid part of the body, certain Solar qualities, which may ſerve for a model for the figures and repreſentations it makes of that Star. And, in a word, it is requiſite, that the particular Influences, which the Heart receives from the Sun, ſhould be the originals, according to which, the Soul▪ in ſleep, draws all thoſe admirable copies. If the caſe were otherwiſe, why ſhould ſhe not as well make them for ſome other member? And why, in the inflammation of the Liver, for example, where the heat is at that time greater, then in any other part of the Body, ſhould ſhe not make to herſelf a repreſentation of that Star, which is the ſource of all the heat in the world, as well as ſhe does in the leaſt alterations of the Heart? Certainly, there are, in this part, ſome vertues, ſo ſtrange and ſo conceal'd, that it is impoſſible to make any reference thereof to the Elements. For that it ſhould many times defie the flames, ſo as not to be conſum'd thereby; That it ſhould not grow ſofter by boyling, if the Auricles be not taken away; That ſome kinds of fiſhes cannot be boyl'd, if the heart be left within them; theſe, I ſay, are effects ſo particular thereto, and whereof it is ſo hard to give any reaſon, by the manifeſt qualities, that there is ſome ground to preſume, that thoſe which it hath are of a higher order, and referrible, as Ariſtotle affirms, to the Element of the Starrs.

Now, if the influence which the Heart receives from the Sun is the cauſe, that the Dreams do, by the images of that Planet, repreſent the diverſe diſpoſitions, wherein the heart is; it is requiſite, the caſe ſhould be the ſame, as to the Moon and Stars, in reference to the Cavities of the Body, and the exteriour parts. And thence, no doubt, it proceeds, that Aſtrology hath diſpos'd, under the direction of the Moon, the Brain, the Breaſt, the Inteſtines, the Bladder, and the Matrix, which are the moſt conſiderable cavities of the Body; as alſo that it hath divided all the exteriour parts among the Signs of the Zodiack, grounding it ſelf, at firſt, on this Doctrine of Hippocrates, whereto it hath ſince added its own Experiences.

THeſe reaſons thus laid down, there is no difficulty to be made, but that the other Planets have alſo their particular influences, and, as well as the two already mentioned, have the government of certain parts of the Body. But Philoſophy hath been ſo negligent in preſerving the obſervations thereof, that, thoſe, which Aſtrology furniſhes us withall, being excepted, we have not any from which may be deduced the direction of Jupiter over the Liver, that of Saturn over the Spleen, &c. unleſs we may be admitted to bring into that rank, the marks and moles which are found naturally imprinted on thoſe parts. For it is an obſervation grounded on experience, that he, at whoſe birth Saturn hath the predominancy, hath commonly one of thoſe marks upon the region of the Spleen; if it be Jupiter, he hath it upon that of the Liver; if Venus, the mark is to be ſeen on the privy parts, and the party hath another between the Ey-brows. Upon which obſervation, Dares Phrygius, in the Pourtraiture he made of the beautiful Helene, affirms, that ſhe had one between the Ey-brows, which Cornelius Nepos hath neatly expreſs'd, in theſe two excellent verſes: Parva ſuperciliis nubes interflua raris Audaci maculâ tenues diſcriminat artus. But I do not account theſe obſervations full enough, nor ſo ſufficiently confirm'd by experience, as that a certain proof, of what we pretend to, may be deduced from them. In the mean time, till there be a more exact diſquiſition made thereof, we ſhall not ſtick to affirm, that the Sun and Moon, which, without all diſpute, have a predominancy over the Heart and Brain, may well ſecure the preſumption we have, to imagine, that the other Planets have a certain Empire over the members, which Aſtrology hath made ſubject thereto. And conſequently, we may conclude, that the Principle which Chiromancy derives from it, is not without ſome ground, and that it may make good a great part of the promiſes it makes.

THeſe are then the reaſons, upon which, I conceiv'd, that ſome eſtabliſhment might be made. This further advantage may be made of them, that they may ſerve to regulate many things, whereof there is ſome controverſie in the practick part of Chiromancy, and to diſcover the cauſes of many effects obſerv'd therein. For there are ſome, who affirm, that it is not only requiſite to make an inſpection into the Hands, but that it is alſo neceſſary to look upon the Feet; that the left Hand ought to be the more conſider'd in Women, and thoſe whoſe Nativities happen in the night; and the Right, in men, and thoſe who are born in the day. But the advantage which the Hands have over the Feet, clearly ſhews, that the inſpection of the latter is to little purpoſe, and that the Artiſt may find out in the Hands, whatever can be expected from this kind of knowledge. Moreover, the Right Hand being more noble then the Left, in all ſexes, at what time ſoever the Querent be born, ought to be more exactly conſider'd, then the latter, eſpecially as to what concerns the Heart, Liver, and Brain, between which and it there is a greater communication. But, on the other ſide, the Left hath the preheminence, as to what concerns the Spleen, and the other parts, which are on the ſame ſide, by reaſon of the power which Regularity hath upon thoſe occaſions. In fine, what we have ſaid before concerning Length, Bredth and Profundity, furniſhes us with the cauſes of the diverſity which is obſerv'd in the Lines: for thoſe which are ſimple ſhew that the vertue is weak, length being the firſt eſſay it m • kes; thoſe which are • roſ • 'd diſcover a greater ſtrength in it, as having extended it ſelf into bredth, and that it does its utmoſt in thoſe which are deep.

But I forget my ſelf, and conſider not, that I inſenſibly enter into a particular diſquiſition of thoſe things, which it was my deſign to have balk'd. •• y, I am to fear, I have expreſs'd my ſelf too • reely in the general, and that I betray a certain acknowledgment, by the certainty I find therein, that • have the ſame perſuaſion for the particular. But I am far from entertaining any ſuch though • . Tr • e it is, I lay the foundations of a Science, which ſeem • o me ſolid enough, but I find not materials to compleat the Edifice. For moſt of thoſe rules and prec • pts, wherewith ſome would have carried on the Superſtructure, are not ſufficiently eſtabliſh'd; the experiences, by which they are maintain'd are not fully verified and confirm'd; And there is • quinte a new ſupply of obſervations, made with all • he caution and exactneſs neceſſary, to give it the • orm and ſolid • ty, which Art and Science require But from whom are theſe to be expected, ſince thoſe, who might be thought able to make them, will not buſie themſelves about it? And when may they be expected, ſince there are ſo many to be made; and that there is ſo much difficulty in the making of them wel

But if it ſhall happen, that any will venture their endeavours herein, and ſhall attempt it with a confidence of being able to overcome the charge and difficulties of ſo great a deſign, I am to tell them, that, in my judgment, they will be extreamly oblig'd to you, SIR, for having engag'd me, to promote their work, and aſſigning them the foundations, on which they are to build; and you are to acknowledge withall my complyance with your deſires. For if you conſider my ordinary imployments and ſtudies, you will find, that I have done them ſome violence, to humour your inclinations, and that I could not give you a greater demonſtration of the friendſhip and reſpects I have for you, then by expoſing my ſelf to cenſure, to ſatisfie your curioſity. I am not to fear yours becauſe I am confident it will be favourable to me; but I dread that of the Publick, from whom no favour is to be expected, and whoſe judgments are very ſevere, and, many times, unjuſt. It is your buſineſs therefore to prevent my appearance before that ſevere Tribunal, if you are not ſufficiently confident, that I ſhall eſcape the puniſhment of temerarious Writers; and conſequently, hazzard not, at leaſt without great precaution, the little eſteem good fortune hath been pleaſed to favour me with in the world, and for the ſecurity and preſervation whereof, I conceive you oblig'd to concern yourſelf, ſince you know how much I am,

WE are therefore, in the firſt place, to affirm, that the ſame Principle, upon which Chiromancy is eſtabliſh'd, ſerves alſo for a ground to Metopoſcopy, in as much as all the promiſes of this latter Science are grounded on the government and direction, which the Planets have over certain parts of the Face, as they have over thoſe of the Hand. So that if the ſaid Principle be found well eſtabliſh'd, in order to Chiromancy, there is no queſtion to be made, but it makes as well for Metopoſcopy. Nay, it may be affirm'd, that the general reaſons, whereof the former hath made uſe, are more preſſing and deciſive in the latter; And if they give preſumptions and apparences of ſome truth in the one in the other they ſeem to give aſſurance and certainty.

For, if it be once granted, that the Planets have a certain direction and government over the nobler parts, and that they inſpire their good or bad qualities into them; That there is alſo a certain ſecret correſpondence between the ſaid Parts, and ſome Members, whereto they communicate the good and bad diſpoſitions, which they may have; And that for the ſame reaſon, the ſame Star, which hath the government of ſome noble Part, governs alſo that, between which and the other there is a correſpondence and ſympathy, as we have already ſhewn in the precedent diſcourſe: If, I ſay▪ this be true in Chiromancy, it ſhould be much more certain in Metopoſcopy; ſince it may be inferr'd, that, ſo far as the Face hath the preheminence before the Hands, ſo the direction of the Planets, and the ſympathy of the nobler parts ſhould be proportionably ſtronger and more efficacious in that part, then they are in any of the reſt.

For certainly, there is not any likelihood, that the Heart, the Brain, the Liver, and the other principal parts, ſhould have any particular vertue, to be communicated to certain parts of the Hand, as the experiences we have produc'd do make evident, and not make ſome participation thereof, to that, which is the moſt excellent of all, and as it were the Epitome of the whole Man, and the Mirrour, wherein all the diſpoſitions of Body and Soul are repreſented and obſerv'd.

We need not bring any reaſons, or proofs, to demonſtrate the truth of theſe advantages; they are too evident, and too well known, to leave any place for doubt; there needs no Eyes, to make a greater apprehenſion thereof then words can expreſs: nay, there reeds no more then common ſence, to conclude, that, if there be any influences communicated by the nobler parts and the Stars to the exteriour parts, the Face ought to have a better and greater ſhare of them then any other part whatſoever.

AS concerning the proof we have, that the Noſe is under the particular direction of Venus, it is ſo convincing, that the moſt obſtinate cannot doubt of it, it being ſtill preſuppos'd, that there is any part of Mans body under the government of ſome Planet or other. For, according to the concurrent teſtimonies of all Aſtrologers, which are alſo confirm'd by the common manner of ſpeaking in all the nobler Languages, Venus hath the overſight of Generation, and the parts neceſſary thereto. Now it is out of all controverſie, that there is a correſpondence and ſympathy, between them and the Noſe; and conſequently, 'tis requiſite, that it ſhould receive the ſame Influence, which that Planet communicates to them, and that it ſhould be under the ſame Empire as they are ſubject to. I conceive there is not any perſon ſo ignorant, as not to know ſomewhat of the correſpondence we ſpoke of, ſince it is come even into proverbs: but all haply are not acquainted with one thing which evidently demonſtrates it, and is this, That the natural marks or moles, which are upon the Noſe, inferr and denote others about thoſe parts, diſpos'd in the ſame ſituation, or at leaſt ſuch as is, in ſome meaſure, anſwerable to that they are in, upon the other.

ANd certainly it is a thing worthy admiration, and ſuch as, in my judgment, is not ſufficiently taken into conſideration, That there is not any of thoſe natural marks upon the face, but there is another upon ſome certain and determinate part of the Body, particularly anſwerable thereto. For if there chance to be one upon the Forehead, there will be another upon the Breaſt; and accordingly as the former ſhall be in the midſt of the Forehead, or in the upper or lower part thereof, on the one ſide or the other, that upon the Breaſt ſhall have the ſame differences of ſituation. If there be one upon the Ey-brows, the correſpondent mark ſhall be upon the Shoulders; if upon the Noſe, the other ſhall be about the Parts we ſpoke of in the precedent Article; if on the Cheeks, the other ſhall be on the Thighs; if on the Ears, the other ſhall be on the Arms, and ſo of the reſt.

It is certainly impoſſible for a man to conſider the miraculous references of theſe correſpondent marks, and not take occaſion thence, to reflect on the infinite wiſdom of God, who reducing all things to unity, that they may be the more confo • mable to himſelf, after he had made an abridgment of all the World in man, thought fit to make an Epitome of man in his own Face. For it cannot be affirm'd, that this correſpondence, whereof we ſpeak, is ſimply in thoſe marks, ſince they are all fram'd of one and the ſame matter, and conſequently, they cannot have any more reference to one then to another: But it muſt of neceſſity be in the parts themſelves, and that the aſſociation there is between them ſhould be the cauſe, that one cannot have a mark imprinted on it, but the correſpondent member muſt at the ſame time undergo the ſame impreſſion. Accordingly we find, beſides the ſecret concurrence they may have together, a ſenſible and manifeſt rapport and reſemblance in their ſituation and ſtructure. For the Breaſt, which is that part of the Body, below the Head, which is moſt bony and moſt flat before, is exactly anſwerable to the Forehead, which hath the ſame qualities. The parts neceſſary to Generation are in the midſt of the Body, with a certain prominency, as the Noſe is in the midſt of the Face. The Thighs, which are very fleſhy, and ſideling, have a reference to the Cheeks, which have the ſame ſituation. The Ey-brow is anſwerable to the Shoulders by reaſon of the eminency remarkable in both; the Ear, to the Arm, as being both on the ſides, and as it were our of play; and ſo of the reſt. Yet is it not to be inferr'd hence, that this reſemblance is the true ſource of the ſaid ſympathy; no, it is not ſufficiently adjuſted, and exact enough, to produce effects ſo like; and it is neceſſary, that there ſhould be ſome more ſecret tye and connexion, whereby theſe parts might be ſo aſſociated among themſelves as they are, and which may be the principal cauſe of that miraculous Harmony which is found among them, whereof theſe natural Characters are the irreproachable witneſſes.

THe Forehead is, no doubt, that part of the Face, wherein Metopoſcopy finds moſt work to buſie it ſelf about, and where it meets with the greateſt number of thoſe Signs, upon which it makes its judgments, which are therefore the more certain, in regard there is a greater diverſity of the ſaid marks, and that they are the more apparent in that part then in any other. And this is alſo the reaſon, why it hath taken the name it bears from that part, as ſuch as it looks upon as the moſt conſiderable and moſt neceſſary.

For certainly, he who ſhall make it his buſineſs to obſerve, that in ſo narrow a ſpace, which ſhould naturally be ſmooth and eaven, there is fram'd ſo great a variety of lines, points, and irregular figures; That of theſe, ſome ſtart out, as it were, of a ſudden, and others vaniſh, and are blotted out; That ſome are more deep, others more ſuperficial; ſome ſhorter, ſome longer; ſome pale, and others in a manner betraying a certain colour; That there are not any two men in the world, in whom they are alike; And laſtly, that all this diverſity of lines may be obſerv'd in the ſame perſon; He, I ſay, who ſhall take a particular notice of all theſe things, will have juſt occaſion to believe, that there is in the Forehead ſome ſecret which is not known to men, and that the impreſſions made therein have nobler and higher cauſes then any that are in Animals.

And indeed, upon examination, it will be found, that all the reaſons which may be alleged for this diverſity of Lines, cannot be deduc'd, but either from Motion, which gives a certain fold or wrinkle to the skin where it hath been often accuſtomed to be made, as it happens in the joynts; or from Drought, which cauſes a contraction of the skin and wrinkles, as may be ſeen in fruits, that have been long kept, and in the furrows and wrinkles which old Age ſpreads into all the parts.

But there is no probability, that the Lines of the Forehead ſhould be the effects of the motion which it is wont to ſuffer, ſince they are different in all men, who nevertheleſs move that part after the ſame manner. For all perſons have the ſame manner of dilating and contracting the Forehead; every one hath the ſame muſcles purpoſely deſign'd for thoſe motions; And Nature inſpires into every one the ſame motives, upon which they ought to be made.

Some may haply affirm, that the Conſiſtency of the skin is the cauſe of that diverſity, and according to its being more thin or thick, the folds are more or leſs eaſily made in it. But are there not abundance of perſons, who have the ſame conſtitution of Skin, wherein yet there is not any line like one the others? Are there not ſome, whoſe skin is very delicate and thin, wherein there is not any to be ſeen? And are there not alſo thoſe, who have it thick, which yet is full of them?

Nor can it be maintain'd, on the other ſide, that Drought is the cauſe of theſe Lines, ſince it may be obſerv'd, that ſome children of a ſanguine Conſtitution, have more of them then ſome decrepid old men; And that it is found they are not alike in old people, though, 'tis poſſible, the Drought may have been equal. Beſides, I would fain know, it being ſuppos'd that this quality ſhould be the cauſe of theſe impreſſions, whence it comes, that young people, who have wrinkles in their Foreheads, have not any in the other parts? And why thoſe which old Age imprints on the other parts of the skin, are alike in all men, and are not ſo in the Forehead.

Yet it is not to be inferr'd, but that Motion and Drought contribute very much thereto, but with this caution, that they do not occaſion the firſt draughts of them, and only promote their ſooner, or more remarkable appearance. There is ſome other Cauſe, which draws the firſt deſign of them, and, as a Maſter-builder, takes the firſt meaſures thereof, and begins the ſtructure; which is afterwards compleated, by the contributory labours of other workmen. For, to be ſhort, all the Lines are deſign'd on the Forehead, even from the very birth, though they do not immediately appear there, but diſcover themſelves after a certain time, ſometimes ſooner, ſometimes later; ſometimes they are deeper, ſometimes more ſhallow and ſuperficial, according to the efficacy of the Cauſe, whereby they are imprinted, and conſonantly to the nature of the Temperament of every particular perſon, and the motions of the Forehead whereto he is accuſtomed. Since it is not to be doubted, but that a man often tranſported with anger, or ſuch a one as is of a froward peeviſh diſpoſition, is wont to bend or knit his brows, that is, to frown, and by that means cauſes certain folds in the Forehead, which contraction makes the Lines drawn therein to appear ſooner, and more remarkably, then they would have done otherwiſe.

Since then it is to be inferr'd, from what hath been deliver'd, that the firſt impreſſion of theſe Lines is not to be attributed to any Cauſe aſſignable within the Body, we muſt endeavour to find one without it; And whereas there are undeniable proofs, that there are certain Planets, which have the government and direction of ſome particular members, wherein they produce ſuch effects, as cannot proceed from any thing elſe; It muſt be concluded thence, that the lines of the Forehead are of that rank, and that they cannot be imprinted there, but by ſome one of thoſe celeſtial Bodies, under whoſe government that part is.

There are therefore two things to be taken into our preſent examination▪ the one, What Planets they are, which have the government of the Forehead: the other, What Reaſons and Experiences there are, whereby the ſaid direction may be confirm'd.

NOr will it be any hard matter for our ſaid Directreſs, Philoſophy, to ſatisfy us, that Jupiter hath the goverment of the Cheeks, if it be true, that the Liver is under his juriſdiction. For, as thoſe parts are the moſt fleſhie, and moſt ſanguine of any about the Face, and ſuch, as wherein the alterations of the Liver and Bloud are ſooneſt and moſt evidently apparent; ſo is there not any doubt to be made of it, but that they are under the ſame direction, as the other. Beſides that, the Moles, which are ſeen on the Cheeks, denote others on the Thighs, which have a correſpondency to the Cheeks, and are govern'd by the Sign Sagittary, wherein is the Houſe of Jupiter. For we have ſhewn in the precedent Diſcourſe of Chiromancy, that the Aſtrologers have learn'd of Hippocrates, to diſtribute the Veins to all the exteriour parts of man's body, according to the correſpondence, and ſympathy, there is between the ſaid parts.

MOreover, there is correſpondence between the Lips and the Belly, and the Moles to be ſeen on the former denote others on the Latter, which is under the direction of Mars. Add to this, that the Lips are ulcerated in Tertian Fevers, which no doubt proceed from Choler, which is under the government of that Planet. And this is an obſervation, which deſerves to be exactly conſider'd in this place. For this ulceration being critical, and in a manner proper to thoſe kinds of Fevers, it muſt needs be inferr'd, that there is a particular ſympathy between the Lips, and the humour, which is the ſource of the diſeaſe, and that thence proceeds its faſtning on that part, rather then any other whatſoever. I am,