by the lineaments of the body, discovers the dispositions of the mind; the second is the interpretation of natural dreams, which, from the agitations of the mind, discovers the state and dispositions of the body. I find the former deficient in one part; for though Aristotle has, with great ingenuity and diligence, treated the structure of the body at rest, he dropped the consideration of it in motion or gesture," which is no less subject to the observations of art, and more useful than the other. For the lineaments of the body show the general inclinations and dispositions of the mind, while the motions of the face, and the gestures of the other parts, not only do the same, but also express the present disposition and inclination: for, if I may use one of your Majesty's most forcible and elegant expressions, "as the tongue applies to the ear, so does gesture to the eye." And this is well known to many subtile and designing persons, who watchfully observe the countenance and gestures of others, and value themselves for their talent of turning such discoveries to their own advantage; and it must be acknowledged an excellent way of discovering dissimulation in others, and of admonishing men to choose proper times and opportunities for their addresses, which is no small part of civil prudence. A work upon this doctrine of gesture would not only prove useful in particular cases, but serve as a general rule; for all men laugh, weep, blush, frown, etc., alike: and this holds of nearly all the more subtile motions. But for chiromancy, it is absolutely a vain thing, and unworthy to be mentioned among those we are now treating.

We

The interpretation of natural dreams has been much labored; but mixed with numerous extravagances. shall here only observe of it, that at present it stands not upon its best foundation; which is, that where the same thing happens from an internal cause, as also usually happens from an external one, there the external action passes

11 Bacon's memory here fails him; for Aristotle in his Physiognomia Corporis in Motu, has treated the matter elaborately, though without going much into detail.-Ed,

into a dream. Thus the stomach may be oppressed by a gross internal vapor, as well as by an external weight; whence those who have the nightmare dream that a weight is laid upon them, with a great concurrence of circumstances. So, again, the viscera being equally tossed by the agitation of the waves at sea, as by a collection of wind in the hypochondria, hence melancholy persons frequently dream of sailing and tossing upon the waters; and instances of this kind are numerous.

The second part of the doctrine of union, which we call impression, is not yet reduced to an art; and but occasionally mentioned by writers. This also has two parts: as considering, 1st, how, and to what degree, the humors and constitution of the body may affect the soul, or act upon it; and 2d, how, and to what degree, the passions and apprehensions of the soul may affect and work upon the body. The first of these we sometimes find touched in medicine; but it has strangely insinuated itself into religion. Physicians prescribe remedies for the diseases of the mind, viz., madness, melancholy, etc., as also to cheer the spirits, strengthen the memory, etc.; but for diet, choice of meats and drinks, washings, and other observances relating to the body, they are found immoderately in the sect of the Pythagoreans, the Manichean heresy, and the law of Mahomet. There are, also, numerous and strict ordinances in the ceremonial law, prohibiting the eating of blood and fat, and distinguishing the unclean animals from the clean for food." Even the Christian religion, though it has thrown off the veil of ceremonies, still retains the use of fasting, abstinence, and other things that regard the subjection and humiliation of the body; as things not merely ritual, but advantageous. The root of all these ordinances, besides the ceremony and exercise of obedience, is, that the soul should sympathize and suffer with the body. And if any man of weaker judgment thinks that such macerations ques

12 Deut. xii.

tion the immortality, or derogate from the sovereignty of the soul, let him find an answer in the instances, either of an infant in its mother's womb, which shares in the vicissitudes, and yet is distinct from its mother's body, or of monarchs, who, though in possession of absolute power, are frequently influenced and swayed by their servants.

The other part, which considers the operations of the soul upon the body, has likewise been received into medicine; for every prudent physician regards the accidents of the mind as a principal thing in his cures, that greatly promote or hinder the effects of all other remedies. But one particular has been hitherto slightly touched, or not well examined, as its usefulness and abstruse nature require; viz., how far a fixed and riveted imagination may alter the body of the imaginant; for though this has a manifest power to hurt, it does not follow, it has the same to relieve: no more than because an air may be so pestilent as suddenly to destroy, another air should be so wholesome as suddenly to recover. This would be an inquiry of noble use; but, as Socrates would say, it requires a Delian diver, for it is deep plunged."

But among these doctrines of union, or consent of soul and body, there is none more necessary than an inquiry into the proper seat and habitation of each faculty of the soul in the body and its organs. Some, indeed, have prosecuted this subject; but all usually delivered upon it is either controverted or slightly examined, so as to require more pains and accuracy. The opinion of Plato, which seats the understanding in the brain, courage in the heart, and sensuality in the liver, should neither be totally rejected nor fondly received."

13 Laertius' Life.

14 Plato's Timæus, and Aristotle on the Generation of Animals.

CHAPTER II

Division of the Knowledge of the Human Body into the Medicinal, Cosmetic, Athletic, and the Voluptuary Arts. Division of Medicine into Three Functions: viz., the Preservation of Health, the Cure of Diseases, and the Prolongation of Life. The last distinct from the two former.

Τ

HE doctrine of the human body divides itself according to the perfections of the body, whereto it is subservient. These perfections are four: viz., 1st, health; 2d, comeliness; 3d, strength; and 4th, pleasure: to which correspond as relatives: 1st, the arts of medicine; 2d, beautifying; 3d, gymnastics; and 4th, the art of elegance, which Tacitus calls eruditum luxum.' Medicine is a noble art, and honorably descended, according to the poets, who make Apollo the primary god, and his son Æsculapius, whom they also deify, the first professor thereof: for as, in natural things, the sun is the author and fountain of life, so the physician, who preserves life, seems a second origin thereof. But medicine receives far greater honor from the works of our Saviour, who was physician both to soul and body, and made the latter the standing subject of his miracles, as the soul was the constant subject of his doctrine.

Of all the things that nature has created, the human body is most capable of relief, though this relief be the most liable to error. For as the subtilty and variety of the subject affords many opportunities of cure, so likewise a great facility of mistake. And, therefore, as this art, especially at present, stands among the most conjectural ones, so the inquiry into it is to be placed among the most subtile and difficult. Neither are we so senseless as to imagine, with Paracelsus and the alchemists, that there are to be

1 Annals, xvi. 18.

found in man's body definite analogies to all the variety of specific natures in the world, perverting very impertinently that emblem of the ancients, that man was a microcosm or model of the whole world, to countenance their idle fancies. Of all natural bodies, we find none so variously compounded as the human: vegetables are nourished by earth and water; brutes by herbs and fruits; but man feeds upon the flesh of living creatures, herbs, grain, fruits, different juices and liquors; and these all prepared, preserved, dressed, and mixed in endless variety. Besides, the way of living among other creatures is more simple, and the affections that act upon the body fewer and more uniform; but man in his habitation, his exercises, passions, etc., undergoes numberless changes. So that it is evident that the body of man is more fermented, compounded, and organized, than any other natural substance; the soul, on the other side, is the simplest, as is well expressed

Ethereum sensum, atque auraï simplicis ignem ;""_

so that we need not marvel that the soul so placed enjoys no rest, since it is out of its place: "Motus rerum extra locum est rapidus, placidus in loco." This variable and subtile composition, and fabric of the human body, makes it like a kind of curious musical instrument, easily disordered; and therefore, the poets justly joined music and medicine in Apollo; because the office of medicine is to tune the curious organ of the human body, and reduce it to harmony.

The subject being so variable has rendered the art more conjectural, and left the more room for imposture. Other arts and sciences are judged of by their power and ability, and not by success or events. The lawyer is judged by the ability of his pleading, not the issue of the cause; the pilot, by directing his course, and not by the fortune of the voyage; while the physician and statesman have no particular

2 Virg. Æneid, vi. 746.

3 Arist. on the Heavens.