the advancement of learning-第23部分

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ernicus；　who　supposed　the　earth　to　move　（and　the　calculations　are　indifferently　agreeable　to　both）；　so　the　ordinary　face　and　view　of　experience　is　many　times　satisfied　by　several　theories　and　philosophies；　whereas　to　find　the　real　truth　requireth　another　manner　of　severity　and　attention。　For　as　Aristotle　saith；　that　children　at　the　first　will　call　every　woman　mother；　but　afterward　they　come　to　distinguish　according　to　truth；　so　experience；　if　it　be　in　childhood；　will　call　every　philosophy　mother；　but　when　it　cometh　to　ripeness；　it　will　discern　the　true　mother。　So　as　in　the　meantime　it　is　good　to　see　the　several　glasses　and　opinions　upon　nature；　whereof；　it　may　be；　every　one　in　some　one　point　hath　seen　clearer　than　his　fellows：　therefore　I　with　some　collection　to　be　made；　painfully　and　understandingly；　DE　ANTIQUIS　PHILOSOPHIIS；　out　of　all　the　possible　light　which　remaineth　to　us　of　them：　which　kind　of　work　I　find　deficient。　But　here　I　must　give　warning；　that　it　be　done　distinctly　and　severally；　　the　philosophies　of　every　one　throughout　by　themselves；　and　not　by　titles　packed　and　fagotted　up　together；　as　hath　been　done　by　Plutarch。　For　it　is　the　harmony　of　a　philosophy　in　itself　which　giveth　it　light　and　credence；　whereas　if　it　be　singled　and　broken；　it　will　seem　more　foreign　and　dissonant。　For　as　when　I　read　in　Tacitus　the　actions　of　Nero；　or　Claudius；　with　circumstances　of　times；　inducements；　and　occasions；　I　find　them　not　so　strange；　but　when　I　read　them　in　Suetonius　Tranquillus；　gathered　into　titles　and　bundles；　and　not　in　order　of　time；　they　seem　more　monstrous　and　incredible：　so　is　it　of　any　philosophy　reported　entire；　and　dismembered　by　articles。　Neither　do　I　exclude　opinions　of　latter　times　to　be　likewise　represented　in　this　kalendar　of　sects　of　philosophy；　as　that　of　Theophrastus　Paracelsus；　eloquently　reduced　into　a　harmony　by　the　pen　of　Severinus　the　Dane：　and　that　of　Telesius　　and　his　scholar　Donius；　being　as　a　pastoral　philosophy；　full　of　sense；　but　of　no　great　depth；　and　that　of　Fracastorius；　who；　though　he　pretended　not　to　make　any　new　philosophy；　yet　did　use　the　absoluteness　of　his　own　sense　upon　the　old；　and　that　of　Gilbertus　our　countryman；　who　revived；　with　some　alterations　and　demonstrations；　the　opinions　of　Xenophanes：　and　any　other　worthy　to　be　admitted。

6。　Thus　have　we　now　dealt　with　two　of　the　three　beams　of　man's　knowledge；　that　is；　RADIUS　DIRECTUS；　which　is　referred　to　nature；　RADIUS　REFRACTUS；　which　is　referred　to　God；　and　cannot　report　truly　because　of　the　inequality　of　the　MEDIUM。　There　resteth　RADIUS　REFLEXUS；　whereby　man　beholdeth　and　contemplateth　himself。

IX。　1。　We　come　therefore　now　to　that　knowledge　whereunto　the　ancient　oracle　directeth　us；　which　is　the　KNOWLEDGE　OF　OURSELVES；　　which　deserveth　the　more　accurate　handling；　by　how　much　it　toucheth　us　more　nearly。　This　knowledge；　as　it　is　the　end　and　term　of　natural　philosophy　in　the　intention　of　man；　so　nothwithstanding　it　is　but　a　portion　of　natural　philosophy　in　the　continent　of　nature：　and　generally　let　this　be　a　rule；　that　all　partitions　of　knowledges　be　accepted；　rather　for　lines　and　veins　than　for　sections　and　separations；　and　that　the　continuance　and　entireness　of　knowledge　be　preserved。　For　the　contrary　hereof　hath　made　particular　sciences　to　become　barren；　shallow；　and　erroneous；　while　they　have　not　been　nourished　and　maintained　from　the　common　fountain。　So　we　see　Cicero　the　orator　complained　of　Socrates　and　his　school　that　he　was　the　first　that　separated　philosophy　and　rhetoric；　　whereupon　rhetoric　became　an　empty　and　verbal　art。　So　we　may　see　that　the　opinion　of　Copernicus　touching　the　rotation　of　the　earh；　which　astronomy　itself　cannot　correct；　because　it　is　not　repugnant　to　any　of　the　phenomena；　yet　natural　philosophy　may　correct。　So　we　see　also　that　the　science　of　medicine；　if　it　be　destituted　and　forsaken　by　natural　philosophy；　it　is　not　much　better　than　an　empirical　practice。　＇＇　With　this　reservation　therefore　we　proceed　to　human　philosophy　or　humanity；　which　hath　two　parts：　the　one　considereth　man　segregate　or　distributively；　the　other　congregate　or　in　society。　So　as　human　philosophy　is　either　simple　and　particular；　or　conjugate　and　civil。　Humanity　particular　consisteth　of　the　same　parts　whereof　man　consisteth；　that　is；　of　knowledges　which　respect　the　body；　and　of　knowledges　which　respect　the　mind。　But　before　we　distribute　so　far；　it　is　good　to　constitute。　For　I　do　take　the　consideration　in　general　and　at　large　of　human　nature　to　be　fit　to　be　emancipate　and　made　a　knowledge　by　itself：　not　so　much　in　regard　of　those　delightful　and　elegant　discourses　which　have　been　made　of　the　dignity　of　man；　of　his　miseries；　of　his　state　and　life；　and　the　like　adjuncts　of　his　＇41＇　common　and　undivided　nature；　but　chiefly　in　regard　of　the　knowledge　concerning　the　sympathies　and　concordances　between　the　mind　and　body；　which　being　mixed　cannot　be　properly　assigned　to　the　sciences　of　either。

2。　This　knowledge　hath　two　branches：　for　as　all　leagues　and　amities　consist　of　mutual　intelligence　and　mutual　offices；　so　this　league　of　mind　and　body　hath　these　two　parts；　how　the　one　discloseth　the　other；　and　how　the　one　worketh　upon　the　other；　discovery　and　impression。　＇＇　The　former　of　these　hath　begotten　two　arts；　both　of　prediction　or　prenotion；　whereof　the　one　is　honoured　with　the　inquiry　of　Aristotle；　and　the　other　of　Hippocrates。　And　although　they　have　of　later　time　been　used　to　be　coupled　with　superstitious　and　fantastical　arts；　yet　being　purged　and　restored　to　their　true　state；　they　have　both　of　them　a　solid　ground　in　nature；　and　a　profitable　use　in　life。　The　first　is　physiognomy；　which　discovereth　the　disposition　of　the　mind　by　the　lineaments　of　the　body：　the　second　is　the　exposition　of　natural　dreams；　which　discovereth　the　state　of　the　body　by　the　imaginations　of　the　mind。　In　the　former　of　these　I　note　a　deficience。　For　Aristotle　hath　very　ingeniously　and　diligently　handled　the　factures　of　the　body；　but　not　the　gestures　of　the　body；　which　are　no　less　comprehensible　by　art；　and　of　greater　use　and　advantage。　For　the　lineaments　of　the　body　do　disclose　the　disposition　and　indination　of　the　mind　in　general；　but　the　motions　of　the　countenance　and　parts　do　not　only　so；　but　do　further　disclose　the　present　humour　and　state　of　the　mind　and　will。　For　as　your　majesty　saith　most　aptly　and　elegantly；　AS　THE　TONGUE　SPEAKETH　TO　THE　EAR　SO　THE　GESTURE　SPEAKETH　TO　THE　EYE。　And　therefore　a　number　of　subtle　persons；　whose　eyes　do　dwell　upon　the　faces　and　fashions　of　men；　do　well　know　the　advantage　of　this　observation；　as　being　most　part　of　their　ability；　neither　can　it　be　denied；　but　that　it　is　a　great　discovery　of　dissimulations；　and　a　great　direction　in　business。

3。　The　latter　branch；　touching　impression；　hath　not　been　collected　into　art；　but　hath　been　handled　dispersedly；　and　it　hath　the　same　relation　or　antistrophe　that　the　former　hath。　For　the　consideration　is　double：　either　how；　and　how　far　the　humours　and　sects　of　the　body　do　alter　or　work　upon　the　mind；　or　again；　how　and　how　far　the　passions　or　apprehensioos　of　the　mind　do　alter　or　work　upon　the　body。　The　former　of　these　hath　been　inquired　and　considered　as　a　part　and　appendix　of　medicine；　but　much　more　as　a　part　of　religion　or　superstition：　for　the　physician　prescribeth　cures　of　the　mind　in　phrensies　and　melancholy　passions；　and　pretendeth　also　to　exhibit　medicines　to　exhilarate　the　mind；　to　confirm　the　courage；　to　clarify　the　wits；　to　corroborate　the　memory；　and　the　like：　but　the　scruples　and　superstitions　of　diet　and　other　regimen　of　the　body　in　the　sect　of　the　Pythagoreans；　in　the　heresy　of　the　Manicheans；　and　in　the　law　of　Mohomet；　do　exceed。　So　likewise　the　ordinances　in　the　ceremonial　law；　interdicting　the　eating　of　the　blood　and　the　fat；　distinguishing　between　beasts　clean　and　unclean　for　meat；　are　many　and　strict。　Nay　the　faith　itself　being　clear　and　serene　from　all　clouds　of　ceremony；　yet　retaineth　the　use　of　fastings；　abstinences；　and　other　macerations　and　humiliations　of　the　body；　as　things　real；　and　not　figurative。　The　root　and　life　of　all　of　which　prescripts　is；　besides　the　ceremony；　the　consideration　of　that　dependency　which　the　affections　of　the　mind　are　submitted　unto　upon　the　state　and　disposition　of　the　body。　And　if　any　man　of　weak　judgment　do　conceive　that　this　suffering　of　the　mind　from　the　body　doth　either　question　the　immortality；　or　derogate　from　the　sovereignty　of　the　soul；　he　may　be　taught　in　easy　instances　that　the　infant　in　the　mother's　womb　is　compatible　with　the　mother　and　yet　separable；　and　the　most　absolute　monarch　is　sometimes　led　by　his　servants　and　yet　without　subjection。　As　for　the　reciprocal　knowledge；　which　is　the　operation　of　the　conceits　and　passions　of　the　mind　upon　the　body；　we　see　all　wise　physicians；　in　the　prescriptions　of　their　regiments　to　their　patients；　do　ever　consider　ACCIDENTIA　ANIMI　as　of　great　force　to　further　or　hinder　remedies　or　recoveries：　and　more　especially　it　is　an　inquiry　of　great　depth　and　worth　concerning　imagination；　how　and　how　far　it　altereth　the　body　proper　of　the　imaginant。　For　although　it　hath　a　manifest　power　to　hurt；　it　followeth　not　it　hath　the　same　degree　of　power　to　help；　no　more　than　a　man　can　conclude；　that　because　there　be　pestilent　airs　able　suddenly　to　kill　a　man　in　health；　therefore　there　should　be　sovereign　airs　able　suddenly　to　cure　a　man　in　sickness。　But　the　inquisition　of　this　part　is　of　great　use；　though　it　needeth；　as　Socrates　said；　A　DELIAN　DIVER；　being　difficult　and　profound。　But　unto　all　this　knowledge　DE　COMMUNI　VINCULO；　of　the　concordances　between　the　mind　and　the　body；　that　part　of　inquiry　is　most　necessary；　which　considereth　of　the　seats　and　domiciles　which　the　several　faculties　of　the　mind　do　take　and　occupate　in　the　organs　of　the　body；　which　knowledge　hath　been　attempted；　and　is　controverted；　and　deserveth　to　be　much　better　inquired。　For　the　opinion　of　Plato；　who　placed　the　understanding　in　the　brain；　animosity　（which　he　did　unfitly　call　anger；　having　a　greater　mixture　with　pride）　w　the　heart；　and　concupiscence　or　sensuality　in　the　later；　deserveth　not　to　de　despised；　but　much　less　to　be　allowed。　So　then　we　have　constituted；　as　in　our　own　wish　and　advice；　the　inquiry　touching　human　nature　entire；　as　a　just　portion　of　knowl