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tions 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 regimens to their patients, do ever consider "accidentia animi" (the accidents of the mind) as of great force to further or hinder remedies or recoveries; and more specially 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 common bond), 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) in the heart, and concupiscence or sensuality in the liver, deserveth not to be 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 knowledge to be handled apart.

The knowledge that concerneth man's body is divided as the good of man's body is divided, unto which it referreth. The good of man's body is of four kinds, health, beauty, strength, and pleasure: so the knowledges are medicine, or art of cure; art of decoration, which is called cosmetic; art of activity, which is called athletic; and art voluptuary, which Tacitus truly calleth "eruditus luxus" (learned luxury). This subject of man's body

is of all other things in nature most susceptible of remedy; but then that remedy is most susceptible of error. For the same subtilty of the subject doth cause large possibility and easy failing; and therefore the inquiry ought to be the more exact.

To speak therefore of medicine, and to resume that we have said, ascending a little higher: the ancient opinion that man was microcosmus, an abstract or model of the world, hath been fantastically strained by Paracelsus and the alchemists, as if there were to be found in man's body certain correspondences and parallels, which should have respect to all varieties of things, as stars, planets, minerals, which are extant in the great world. But thus much is evidently true, that of all substances which nature hath produced, man's body is the most extremely compounded: for we see herbs and plants are nourished by earth and water; beasts for the most part by herbs and fruits; man by the flesh of beasts, birds, fishes, herbs, grains, fruits, water, and the manifold alterations, dressings, and preparations of these several bodies, before they come to be his food and aliment. Add hereunto, that beasts have a more simple order of life, and less change of affections to work upon their bodies: whereas man in his mansion, sleep, exercise, passions, hath infinite vari

ations; and it cannot be denied but that the body of man of all other things is of the most compounded mass. The soul on the other side is the simplest of substances, as is well expressed:

"Purumque reliquit

Æthereum sensum atque auraï simplicis ignem :” (When the celestial fire, divinely bright, Breaks forth victorious in her native light.) So that it is no marvel though the soul so placed enjoy no rest, if that principle be true, that " Motus rerum est rapidus extra locum, placidus in loco" (the motion of things is rapid beyond place, gentle in place). But to the purpose: this variable composition of man's body hath made it as an instrument easy to distemper; and therefore the poets did well to conjoin music and medicine in Apollo; because the office of medicine is but to tune this curious harp of man's body, and to reduce it to harmony.

So then the subject being so variable, hath made the art by consequence more conjectural; and art being conjectural, hath made so much the more place to be left for imposture. For almost all other arts and sciences are judged by acts or masterpieces, as I may term them, and not by the successes and events. The lawyer is judged by the virtue of his pleading, and not by issue of the cause. The master of the ship is judged by the directing


his course aright, and not by the fortune of the voyage. But the physician, and perhaps the politician, hath no particular acts demonstrative of his ability, but is judged most by the event; which is ever but as it is taken: for who can tell, if a patient die or recover, or if a state be preserved or ruined, whether it be art or accident? And therefore many times the impostor is prized, and the man of virtue taxed. Nay, we see the weakness and credulity of men is such, as they will often prefer a mountebank or witch before a learned physician. And therefore the poets were clear-sighted in discerning this extreme folly, when they made Esculapius and Circe brother and sister, both children of the sun, as in the verses; En. vii. 772.

Ipse repertorem medicinæ talis et artis

Fulmine Phœbigenam Stygias detrusit ad undas:" (But Jove incens'd—'

Great Phoebus' son, the godlike artist, hurl'd,
Transfixt with thunder, to the nether world.)

And again, Æn. vii. 11.

"Dives inaccessos ubi Solis filia lucos, &c." (Circe, fair daughter of the god of day,)

A dangerous shore, &c.

For in all times, in the opinion of the multitude, witches and old women and impostors have had a competition with physicians. And what

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