The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

Of the second motion of the Heart, which belongeth to the affections of the Soule, and of those that goe before or follow after iudgement: of the agreement that is betweene the temperature of the body, and the affecti∣ons of the Soule. Chap. 39

ARAM. As God is not only an eternal & infinit essence, but also infinitly good & hap∣py, so hath he not rested in giuing vnto his creatures life and being, as it were imparting to them some part of his being, but it hath pleased him also to make them partakers of that Good which is essentiall in him, and of his blessednesse and felicitie, according as euery one was capable thereof in his kinde. For he will not onely haue them to be, but also to be well. For this cause we see, that although men desire much to be, and therefore are greatly afraid * 1.1 of death, as of an enemy that seeketh to vndoe them, yet many times it falleth out so that they desire death, to the end they might be no more, because they thinke it a greater good or at least wise a lesse euil to be no more, then to be miserable and vnhappy. And by this we may know, that man was not created of God onely to bee, neither was that his principall end, but also to be blessed. For this cause as God hath giuen to the creatures an inclination to preserue themselues in their life, to the end they might be, so he hath put into them, a na∣turall appetite and desire of that which is good, to the end they might be well, and that good might befall them, but man specially is thus affected: which desire of good is also ioyned with an eschewing of euill. For in the pursuite of good, his contrary, which is euill, must of necessitie be fled from. And of this naturall inclination to good proceede all those affecti∣ons of the soule that draw it hither and thither to seeke for it: but because of her bad iudge∣ment, proceeding of the darkenesse of ignorance which is in the minde, she chooseth often∣times the cleane contrary to that which she desireth, as we haue already touched.

We call then properly by the name of affections, the motions and acts of that naturall * 1.2 power of the soule, which consisteth in following after good, and eschewing of euill. For re∣ceiuing of God in our first creation to be and to be well, we haue still some naturall seeedes of the perfection of these two great gifts, which teach vs naturally, that it is a good thing for one to preserue himselfe and his being, as also to be wel and happy in his being: but this is onely generally. For when we are to come from these generalities vnto particulars, there are wonderfull errors and disorders throughout the whole course of mans life. Now among * 1.3 the motions of the soule, some go before Iudgement, others follow after: although often∣times they are so sodaine and headstrong withall, that it appeareth plainly they haue shaken off the bridle, and neuer expected and stayed for any iudgement. Notwithstanding it is true, that the heart is not mooued before there hath beene some iudgement to determine, whe∣ther that which is then offred vnto it be good or euill. But because the motions of our spirit and minde are very light and sodaine, and neede not so long time, as otherwise is requisite * 1.4 for vs if we will take good heed to our matters, hereof it is that they seeme to vs many times to preuent and go before iudgement giuen, when indeed they follow it. And as for those naturall motions, which in truth go before it, they are such as are bred and borne of the dis∣position of the body, as the desire to eate in hunger, and to drinke in thirst, and sorrow in

time of sickenes, or the motion of a melancholike humour, or ioy proceeding from good and pure blood in the heart. But the other motions follow the aduice of iudgement, and as that is mooued and changed diuersly by such meanes as haue already beene declared, so the affections alter, and increase or decrease, or otherwise vanish cleane away and come to nothing. Whereof it followeth, that they are appeased by the same meanes by which they are mooued, according as they are applied vnto them. But although it behooueth that the affections should bee pricked forward by iudgement, yet it followeth not thereup∣on, that they cannot be stirred vp, except this mature and ripe iudgement be alwaies there, which ordaineth things to be done after the discourse of reason. For it is enough for them if they haue another iudgement, that obserueth not such an exact and diligent examination, but onely that which fantasie offereth without any other discoursing. And this iudgement thus mooued by fansie, is most vsuall and ordinary, and that which most guideth and ru∣leth the affections of men. Therefore it is a sodaine and tumultuous iudgement, of which a man may truely say, A short sentence of a sottish Iudge. Thus fansie beeing very turbulent and skittish, and drawing to it selfe confusedly some shew and apparance of opinion and iudge∣ment, wherby it deemeth that which is offered vnto it to be either good or bad, is the cause that wee liue in the middest of marueilous troubles in respect of our affections of feare, of desire, of sorrow, of ioy, and that one while we weepe, and sodainly wee laugh againe. And because it hath great power ouer the body, as we haue already declared, these perturbations doe manifestly incline that way. We see also by experience, that there is great agreement be tweene the qualities and temperature of the body, and the affections of the soule: insomuch * 1.5 that as the bodies of men are compounded of the qualities of heate, colde, moisture, and drinesse, so among the affections some are hot, others colde; some moist, others dry, and some mingled of these diuers qualities. So that euery one is most subiect to those affections that come neerest to the nature, temperature, and complexion of his body. As for example, the affection of ioy is hote and moist, and therefore they that are hot and moist, as children, young men, sound and healthy folkes, and idle persons, are more easily inclined to that affection. Contrariwise, sorrow is a cold and dry affection, and therefore they that are colde and drie are most giuen to that affection; and such are old folkes and they that are of a me∣lancholy humour, which is earthy, cold and dry. For the like reason, they that haue a soft and tender heart, receiue more easily the impression of ioy & griefe, as waxe taketh the print of a seale: and they that haue a hard and hot heart, quickly receiue ioy and keepe it a long time. And on the other side, they that haue hard and cold hearts, receiue sorrow and griefe very soone, and retaine it long, as appeareth in melancholy and melancholike persons. And as the affections follow the temperature and complexion of the body, so they for their * 1.6 parts haue great vertue and power ouer the body. Therefore wee see, that ioy is as it were a medicine to the body: and foode to the naturall heate and moisture, in which two qualities life chiefly consisteth, as wee haue already heard. For it greatly preserueth and increaseth them: forasmuch as it strengtheneth the animall and naturall vertues, stirreth vp the spirits, helpeth digestion, and generally profiteth the habite and disposition of the whole body. For the heart thereby sendeth with the blood, much naturall heate, and more spirits vnto all parts of the body. By meanes whereof the members are watred and moistened by the hu∣miditie contained in the fountaine of blood: whereupon it followeth, that all the parts increase in bignesse and waxe fat. For this cause Phisicions alwayes exhort sicke persons to bee as merry as they may, and to auoide sorrow and sadnesse, which beeing colde * 1.7 and dry is contrary to life, and so consumeth men. For it drieth vp the whole body, because the heart thereby is closed vp and restrained: so that no great quantitie of spirits can bee made there, and those few that are there, cannot easily bee distributed and dispersed with the blood throughout the members. Whereupon the vitall vertue and her compani∣ons beeing weakened, the liuely colour of the face waxeth wanne and pale, and in a manner vanisheth cleane away: and so consequently the whole body becommeth leane and consu∣meth, as if it tooke no nourishment, yea death oftentimes followeth thereupon. This agree∣ment therefore, which is (as we see) betweene the temperature and complexion of the bo∣die, & the affections of the soule, ought to teach vs to be very temperate in our eating and drinking, and in all other things belonging to our life. For as wee are either temperate or in∣temperate, so wil the qualities be whereof our bodies are compounded: and so consequent∣ly according to the temperancie or intemperancie that is in vs, the affections of the soule also will bee more moderate or immoderate, and the perturbations which they shall bring

with them, will be greater or lesse, and more easie or vneasie to bee prouoked or appeased. Whereby we might know what great agreement God hath made betweene the bodie and the soule. For notwithstanding their natures differ much one from another, yet seeing they must be linked together, it is necessary they should haue some agreement betweene them, to the end they may be conioyned and vnited in one. It is true, that by the reasons of hu∣mane Philosophie, we know well how the coniunction of corporal things and of their qua∣lities, what contrariety so euer it is betweene them, may be effected and wrought. But as we cannot see or know our soule, or any spirituall nature, as we know our bodies and bodily na∣tures, so can we not iudge so easily of the meanes whereby the body agreeth with the soule, and corporall natures with spirituall, but onely as experience and the effects giue vs some * 1.8 sight thereof. For we see by experience from whence the good or ill disposition of the body, and health and sickenesse proceede, namely, from the good or ill temperature of the quali∣ties thereof. We see also, that according to the nourishment which the body taketh, and that sobriety or gluttony it vseth in eating and drinking, and according to the abstinencie or the effects it bringeth foorth in all things, it is either better or worse affected and disposed. We see likewise the changes and alterations that befall it, according to the ages and exer∣cises it hath. Wherefore although we had nothing else to looke vnto, but to maintaine and preserue our health, yet ought we to desire to be sober, moderate, and very temperate in all things, seeing moderation beareth so great sway in all the parts of mans life. But it ought to be more precious in our eyes, when we see that the temperance or intemperance that may be in our bodies, extendeth it selfe vnto the estate of our soule, and that it can do much ei∣ther in the helping and maintaining, or in the hurting and troubling thereof. For wee know already by experience, that which is of a cholericke nature, is more subiect to those diseases that are bredde of a cholericke humour, then a flegmatike person that is of a contrary tem∣perature, and that a flegmatike body is most subiect to diseases proceeding of flegme. The like may be said of al the other qualities & complexions. If then euery one encline more to such diseases, as may proceede from those natural qualities which abound most in his body, it is an easie matter to iudge, what is like to fall vpon him if they exceede, whereby they are * 1.9 encreased much more. And if that humour which naturally exceedeth most in a man (and of which his temperature and complexion hath his name) cause him to incline most to those diseases that may be bred thereof, a man may iudge into what disposition of body he may fall through excesse of other qualities, which are more repugnant to his nature & com∣plexion, if there be no such counterpoize and equalitie, that one contrary may serue as a re∣medy against another. But hauing considered of these things, we must goe forward and pro∣secute our speach of the affections of the soule, which are as it were health & sicknes there∣in according as they shal be either well or ill moderated, and see what conueniencie there is betweene corporall and spirituall phisicke. Finish therefore this dayes worke, ACHITOB, with some discourse vpon this point, which may serue to instruct vs in the matter of the affections of the soule, of which to morrow we are to intreate particularly and in order.

Notes

• * 1.1

  Man was crea¦ted not onely to be, but also to be well.
• * 1.2

  What the af∣fections are.
• * 1.3

  Two kinds of affections.
• * 1.4

  What affecti∣ons go before iudgement.
• * 1.5

  Agrement be∣tweene the temperature of the body & the affections of the soule.
• * 1.6

  The affectiōs can doe much with the bo∣dy.
• * 1.7

  Ioy good for the body, and Griefe hurt∣full to it.
• * 1.8

  How the a∣greement be∣tween the bo∣dy and the soule may be discerned.
• * 1.9

  Naturall qua∣lities breede diseases.