Dr. Willis's practice of physick being the whole works of that renowned and famous physician wherein most of the diseases belonging to the body of man are treated of, with excellent methods and receipts for the cure of the same : fitted to the meanest capacity by an index for the explaining of all the hard and unusual words and terms of art derived from the Greek, Latine, or other languages for the benefit of the English reader : with forty copper plates.

CHAP. VI. Of the Science or Knowledge of Brutes.

WE have hitherto spoken of the Original Nature and manner of the Soul of the Brutes, subsisting in the Body, as also of its various degrees or species, and as it hath in the more perfect Living Creatures Parts or Constitutive Members. Further, the Hypostasis figure, and dimensions of the same Soul, being rightly delineated, we have Considered, how that she is capable of Impressions from outward Objects, also to what passions and alterations besides she is obnoxious: yet from all this furniture of the Corporeal Soul, and of its powers being put together, it doth not plainly appear, what the same is able to do beyond the Virtue or force of any other machine, and to perform by its own proper Virtue or strength. For altho an Impression of an Object driving * 1.1 the Animal spirits inwards, and harmonizing them by a certain peculiar manner, causes sensation; and the same spirits, for as much as they leap back from within outwardly, as it were by a reflected undulation or waving, stir up local motions; yet it is not declared how this Soul, or any part of it, perceives it self to feel, and is driven according to that perception into divers Passions and Actions, directed to the Appetite or desire of this or that Action; and sometimes, as we have generally observed in some Beasts, for the prosecution of the desired thing doth pick out and choose Acts, which seem to flow from Council, or a certain Deliberation. In Man indeed it is obvious to be understood, that the Rational Soul, as it were presiding, be∣holds the Images and Impressions represented by the sensitive Soul, as in a looking Glass, and according to the Conceptions and notions drawn from thence, exercises the Acts of Reason, Judgment, and Will. Yet after what manner in Brutes, Perception, a * 1.2 discerning or discrimination of Objects, Appetite, Memory, and other species or Kinds of Inferiour Reasons as one may say, are performed, seems very hard to be unfolded; therefore, when some could not solve this Knot or difficulty, they attributed to Brutes Immaterial Souls, and subsisting after their Bodies. Which if that were true I Know not why Four footed Beasts should not be indued with reasoning and under∣standing as well as man, yea and might learn Sciences and Arts; for as much as in either, besides their immaterial souls alike, there is altogether the same Conformation of the Animal Organs; upon which indeed it appears, that the Rational Soul whilst in the Body, hangs or depends as to its acts and habits, because the Organs being hurt, or hin∣dred, a privation or an Eclipse of these succeeds: wherefore that the Soul of the Brute * 1.3 using the same Organs as man, can Know nothing clearly, nor rise above the Acts and material Objects, it planly follows, that she is different from the Rational Soul and also that she is much inferiour and Material.

But that it is objected, that all matter whatsoever is not only insensible and sluggish, but also meerly passive, therefore incapable of sense and animal activity, omitting here many instances of aequivocal productions, the Epicureans affirm to be

equally stupendious and inexplicable, of which we shall discourse anon; we shall pro∣pose as to the former, this one thing, as very Consentancous to our Hypothesis; to wit, that there is not much more difference between an insensible and a sensible Body, than between a thing uninkindled, and a thing kindled; and yet we ordinarily see, this to be made from that; why therefore in like manner, may we not judge a sensible thing, or Body to be made out of an insensible? Every matter, as it is not Burnt, so not ani∣mated; * 1.4 but being disposed, by either of the active Elements, it behoveth it to be indued with Spirit chiefly, with Sulphur and Salt: Combustible things, as Oyl, Rosin, Wood, and the like, of themselves torpid and sluggish, lye unmoved without fire, heat; or some agitation of the parts or particles: But as soon as they have taken flame, from some incentive being put to it, by and by their Particles being rapidly moved, and as it were animated, produce a shining with Heat and Light; and not only make light all about them, but Create innumerable Images, of all things that are seated near them, and thickly object them on every side: In like manner, the Vital humour in an Egg, remains tor∣pid and sluggish in the beginning, and like to unkindled matter; but as soon as it is actuated, from the Soul being raised up, presently like an inkindled fire, it excites Life with Motion and Sense, and in the more perfect Creatures with heat. Further, the Animal Spirits as Rays of Light, proceeding from this Fire, are Configured according to the Impressions of every of their Objects, and what is more, as it were meeting to∣gether with reflected irradiations, cause divers manner of motions.

Then what is vulgarly delivered, that Matter, out of which Natural things are made, is meerly passive, and cannot be moved, unless it be moved by another thi•…•…g, is not * 1.5 true; but rather on the contrary, Atoms, which are the matter of sublunary things, are so very active and self-moving, that they never stay long, but ordinarily stray out of one subject into another; or being shut up in the same, they cut sorth for themselves Pores and Passages, into which they are Expatiated.

Yet it may be argued, That if the Soul of the Brute be Composed out of these, whilst * 1.6 the same is Extended and is Corporeal, it cannot perceive. For it admits the Species of the Object into its whole self, or into some part of it self, not the first, because then neither the Senses would be distinguished one from another, nor any of them by a perception or common sensation of these: But if (as indeed it is) it shall be said, that all the sensible Speci•…•…s being received by appropriated Sensories, to a certain part of the Soul, to wit, the first or * 1.7 common Sensory, where they are perceived: Then it may be again objected, That so ma∣nifold and divers Species or Images of sensible things, which at once are Conceived, from Objects, cannot be painted forth in a certain small part of the Brain, but that some should obliterate or blot out, or at least Confound others: I say none ought to wonder, who hath beheld the Objects of the whole Hemisphere, admitted thorow an hole into a dark Chamber, and there on a sudden upon Paper exactly drawn forth, as if done by the Pencil of an Artist: Why then, may not also the Spirits, even as the Rays of light, * 1.8 frame by a swift Configuration, the Images or Forms of things, and exhibit them without any Confusion or Obscuring of the Species?

But yet, tho it be granted, That the Images of sensible things are represented in a * 1.9 certain part of the Soul, to wit, actuating the Brain it self; to which there happens a most speedy Communication, with the whole, and also with the several Parts: how∣ever, we are yet to inquire of what Kind of power that is, which sees and knows such like Images there delineated, and also according to those Impressions there received, chooseth Appetites, and the respective Acts of the other Faculties.

That we may go on to Philosophize concerning this matter, I profess indeed, whilst I consider the Soul and the Body, to wit, either of them by it self and distinct, I cannot readily detect, in this, or in that, or in any material subject, any thing, to which may be attributed such a Power, with a self-moving energy: But indeed, when I consider the animated Body, made by an Excellent and truly Divine Workmanship, for certain Ends and Uses, nothing hinders me from saying, That it is so framed by the Law of Creation, or by the Institution of the most Great God, that from the Soul and Body mixed together, the same Kind of Confluence of the Faculties doth result, by which it is needful for every Animal, to the Ends and Uses destinated to it.

In most Mechanical things, or those made by humane Art, the Workmanship Excels the matter: who would think there could be an Instrument made out of Iron or Brass, being most fixed and sluggish Mettals, whose Orbs like to those of the Celestial, with∣out * 1.10 any external Mover, should observe almost continual motions, the Periods of which being renewed at a constant turn or change, should certainly shew the spaces of Time? No Body admires that a rude and simple sound is given by wind, blown into a Pipe; but indeed, by Wind sent into musical Organs, and that being carryed variously thorow manifold openings of Doors, into these or those pipes, that it should create a most grate∣ful

Harmony, and Composed Measures of every Kind; this I say deservedly amazes us, and we acknowledg this Effect, far to Excel both the matter of the Instrument, and of the hand of the Musitian striking it. Further, altho the Musical Organ very much re∣quires the labour of him playing on it, by whose direction, the spirit or wind being admitted, now into these, anon into those, and into other Pipes, causes the manifold harmony, and almost infinite Varieties of Tunes; yet sometimes I have seen such an Instrument so prepared, that without any Musitian directing, the little doors being shut up, by a certain law and order, by the mere Course of a Water, almost the same * 1.11 harmony is made, and the same tunes, equal with those Composed by Art. And indeed Man, seems like to the former, in which the rational Soul, sustains the part of the Mu∣sitian playing on it, which governing and directing the animal spirits, disposes and or∣ders at its pleasure, the Faculties of the Inferior Soul: But the Soul of the Brute, be∣ing scarce moderatrix of its self, or of its Faculties, Institutes, for Ends necessary for it * 1.12 self, many series of Actions, but those (as it were tunes of harmony produced by a wa∣ter Organ, of another Kind) regularly prescribed by a certain Rule or Law, and almost always determinated to the same thing.

This indeed holds good, concerning the more imperfect Brutes, in whose Souls or Natures are inscribed the types or ways of the Actions to be performed by them, which they rarely or never transgress or go beyond; and that according to the vulgar saying in the Schools, They do not so much act, as are acted: yet in some more perfect Brutes, whose Actions are ordained to many and more noble Uses, there are far more Original Types, and to their Souls there ought to be attributed a certain faculty of Varying their Types, and of Composing them in themselves; for the Brutal Soul it self, being so gifted naturally, as she is Knowing and Active, concerning some things necessary for it; she is taught through Various Accidents, by which she is wont to be daily affected, to know afterwards other things, and to perform many other, and more intricate Acti∣ons: * 1.13 But how all this may be done, (without calling an immaterial Soul into play) to wit, by what helps, whether innate or adventitious, or acquired, the Science of the Brutes is gotten or pollish'd, will be worth our Labour to shew a little more fully: that it may appear at length, what is the utmost thing that living Brutes can know or do, and how far that is below the power of the Rational Soul.

Therefore, that we may seek out as it were the several footsteps, by which all brute Animals are imbued with the Knowledg of things; we ought first to distinguish here, that some of their Knowledg is born with them, as we but now hinted, to wit, for some Uses needful for the lengthning of Life, being infused by the most high Creator, and impressed like a Character, from their first formation, on the beginnings, or on their * 1.14 very Natures themselves, which is wont commonly to be called Natural Instinct: But others acquired, to wit, which by degrees is learned, by the incursion of sensible things, Imitation, humane Institution, and other ways, and is carryed to a greater degree of * 1.15 Perfection in some than in others; yet in some, this acquired Knowledg, as also Cun∣ing, depend wholly on the natural Instinct, and being polished by frequent use and ha∣bit, and Carried a little further, seem to be certain additions only.

First, As to what regards natural Instincts, it is a great and most ancient Notion, That there is in all Living Creatures, an innate Conservation of themselves, to wit, that * 1.16 every Individual might preserve it self as long as it can: This is a Law of Divine Pro∣vidence, inbred in all Creatures, which gathers together the Principles of Life like a Bond, otherways apt to be dissipated and to depart one from another, and on which, as the Basis, the Duration or Continuance of the whole World stands.

This being supposed, it necessarily follows, that all Animals ordained for this end, are furnished also with certain fit means, for following the same, wherefore they ought to * 1.17 know by Natural Instinct, whatsoever things are Congruous and benign, and what are incongruous or hurtful to them, and that they should follow these with hatred and aversion; and those with Love and delight. Hence it is, that every one of them are able to choose Food proper for themselves, and to seek it being absent, and remote from their Eyes; And from an implanted disposition of their Nature, are skilful to know and oppose Enemies, to love their Friends, to get a female fit for themselves, and to make ready whatever may conduce to the Procreating and Cherishing their Young; besides many other Kinds of powers and habits, granted to us not without Learning and Study, are originally fixed on the Praecordia of the Beast.

And truly, if we look upon the Ingenuity and Proprieties of all Animals, we shall find these Kind of Effects after a manner in all: For many of them are no sooner * 1.18 brought to light, but they seek and greedily embrace remedies against hunger and Cold, without any guide or shower; then being somewhat grown up, tho Carefully Kept from all their Companions, yet without any one to shew them, or any example,

they of their own accord perform the peculiar Actions of their Kind. A Lamb just brought forth, and scarcely out of the after-birth, presently snatches at and sucks the Duggs of its Dam. A Chicken, as soon as out of the shell, will pick up grains of Corn, hides it self under the wings of the Hen, and flyes from the approach of the Kite. Cattel feeding in the Pastures, are more Skilful than Men, about the Virtues of Herbs; for they easily discern at the first tast, what are for food, what for * 1.19 Medicine, yea, what is to be shun'd, being imbued with poyson and death; when we in the mean time, unless taught by experience, are wholy ignorant of their Virtues or poysonous force: so that Pliny Complain•…•…d, that it was a shame, that all Animals Knew what was healthful for themselves, besides Man.

Neither does what some object otherways determinate this matter, that the means of these Kind of effects, depend only upon the similitude or the dissimilitude of Patricles, which are in the sensible and the Sensory, without any intention of the Beasts, or End of their Acting; because we have observed, that Brute living Creatures, by the Virtue of natural Instinct, perform not only simple actions, stirred up by one Impression of the External agent, as when the heat of the Sun invites to take the Cool of that shade, but they perform and do manifold works, and Continued by a long Series. Birds by reason of the Influence of the Spring, being instigated to the begetting others apply themselves to that business, without any * 1.20 other provoker or director, as it were Consultingly and premeditated; for they enter into wedlock, as it were by a solemn manner of Espousals, they choose a fit place for the building their nest or habitation, where they make it most artificially beyond the skill of humane Architecture; then they lay Eggs, and by sitting on them bring forth young ones, and then carefully nourish them with food which they get for them. We might here also take notice of the most admirable Republiques of Bees and Ants, in which, without any written Laws or promulged Right, the most perfect ways of Government are exercised. But as in all these without any Variety, one thing is al∣ways and wholy after the same manner administred, it is a sign, that these Kind of prin∣ciples or beginnings of the Brutes, are nor stirred up either by external objects, whose Impulse is still various and divers, nor from an i•…•…ternal proposition of the Mind, which is more mutable than the wind; But excited from a more fixed and Certain principle, determinate always to one thing, which can be only Natural Instincts: The World is full of Examples of this sort, which testifie the native indowments and implanted Ingeny * 1.21 of Brutes: For in all Animals, there are by Nature a Certain Ingeny and habit born with them, by which they are instigated through a secret impulse and blind power to the performing of Actions, which respect both the Conservation of themselves, and the propagation of their Kind; and these Gifts being originally granted, constitute as it were the first lineaments or groundwork of practical Knowledge, with which the Soul of Brutes are wont to be imbued: then an acquired Cognition being superadded to those rudiments, fills up the vacuities of those things drawn forth, and adds a perfection to the former foundation.

For Secondly, besides the natural Instincts, living Brutes are wont to be taught by sen∣sible * 1.22 species, to wit, to profit in the Knowledge of several things, and to acquire certain habits of practice: But this happens not equally to all nor at all times. For in many A∣nimals newly brought forth, natural Instinct is of some force, but then the Impressions of sensible things little or nothing affect the sensitive soul: Because, altho the flamy part of the Soul is enough inkindled in the Brain, yet because the Brain and its Appendix, abounds with much humidity, therefore the Spirituous Effluvias, or the lucid part of the Soul which ought to irradiate these Bodies, is very much obscured, as the beam of theSun passing thorow a thick Cloud: Wherefore at this time, the strokes of sensible things, being not dee∣ply fixed, are presently obliterated, and in them local motions hardly follow: yea in some Beasts, in whom the Blood being continually and habitually thick, and who have a less Clear Brain, tho through their whole Life some acts of the Exterior Senses and Motions are performed, yet few Characters are left, of any interiour Knowledg. Where∣fore, we shall here inquire only concerning Brutes, that are more docil, to wit, in whom are besides local motions, and the five Exterior Senses, Memory, and Imagination; and in these we may conceive this kind of Introduction, or Method of Institution, concerning the Exquisite Knowledge, by the sense with which they are wont to be imbued.

Therefore, as soon as the Brain in the more pefect Brutes grows Clear, and the Con∣stitution * 1.23 of the Animal Spirits becomes sufficiently lucid and defecated, the exterior Ob∣jects being brought to the Organs of the Senses, make Impressions, which being from thence transmitted, for the continuing the Series or Order of the Animal Spirits in∣wards, towards the streaked Bodies, affect the Common Sensory; and when as a sensible Impulse of the same, like a waving of Waters, is carried further into the Callous Body,

and thence into the Cortex or shelly substance of the Brain, a Perception is brought in, concerning the Species of the thing admitted, by the Sense, to which presently succeeds the Imagination, and marks or prints of its Type being left, constitutes the Memory; * 1.24 But in the mean time, whilst the sensible Impression being brought to the common Sen∣sory, effects there the Perception of the thing felt; as some direct Species of it, tending further creates the Imagination and Memory; so other reflected Species of the same Ob∣ject, as they appear either Congruous or Incongruous, produce the Appetite, and local motions its Executors; that is, the Animal Spirits looking inwards, for the Act of Sen∣sion, being struck back, leap towards the streaked Bodies; and when as these Spirits pre∣sently possessing the Beginnings of the Nerves, irritate others, they make a desire of flying from the thing felt, and a motion of this or that member or part, to be stirred up: Then, because this Kind, or that Kind of Motion succeeds once or twice, to this or to that Sension, afterwards, for the most part, this Motion follows that Sension as the Effect follows the * 1.25 Cause: and according to this manner, by the admitting the Idea's of sensible things, both the Knowledg of several things, and the habits of things to be done, or of local Motions, are by little and little produced: For indeed, from the beginning, almost every Motion of the animated Body is stirred up by the Contact of the outward Object; to wit, the Animal Spirits residing within the Organ, are driven inward, being strucken by the Object, and so (as we have said) constitute Sension or Feeling; then, like as a Flood sliding along the Banks of the shore, is at last beaten back, so, because this waving or inward turning down of the Animal Spirits, being partly reflected from the Common Sensory, is at last directed outwards, and is partly stretched forth even into the in∣most part of the Brain, presently local Motion succeeds the Sension; and at the same time, a Character being affixed on the Brain, by the sense of the thing perceived, it im∣presses there, Marks or Vestigia of the same, for the Phantasie and the Memory then affected, and afterwards to be affected; but afterwards, when as the Prints or Marks of very many Acts of this Kind of Sensation and Imagination, as so many Tracts or Ways, are ingraven in the Brain, the Animal Spirits, oftentimes of their own accord, * 1.26 without any other forewarning, and without the presence of an Exterior Object, being stirred up into Motion, for as much, as the Fall into the footsteps before made, repre∣sent the Image of the former thing; with which, when the Appetite is affected, it de∣siring the thing objected to the Imagination, causes spontaneous Actions, and as it were drawn forth from an inward Principle. As for Examples sake, The Stomach of an Horse, feeding in a barren Ground or fallow Land, being incited by hunger, stirs up and variously agitates the Animal Spirits flowing within the Brain; the Spirits being thus moved by accident, because they run into the footsteps formerly made, they call to mind the former more plentiful Pasture fed on by the Horse, and the Meadows at a great di∣stance, then the Imagination of this desirable thing, (which then is cast before it, by no outward Sense, but only from the Memory,) stops at the Appetite: that is, the Spi∣rits implanted in the streaked Bodies, are affected by that Motion of the spirits flowing within the middle part or Marrow of the Brain; who from thence presently after their former accustomed manner, enter the origines of the Nerves, and actuating the Nervous System after their wonted manner by the same Series, produce local Mo∣tions, by which the hungry Horse is carried from place to place, till he has found out the Imagined Pasture, and indeed enjoyes that good the Image of which was painted in his Brain.

After this manner, the sensible Species being intromitted, by the benefit of the Ex∣terior Organs, in the more perfect Brutes, for that they affix their Characters on the Brain, and there leave them, they constitute the Faculties of Phantasie and Memory, as it were Store-houses full of Notions; further, stirring up the Appetite into local Moti∣ons, agreeable to the Sensions frequently, they produce an habit of Acting; so that some Beasts being Taught or Instructed for a long time, by the assiduous Incursion of the Objects, are able to know and remember many things, and further learn manifold works; to wit, to perform them by a Complicated and Continued series and succession of very many Actions. Moreover, this Kind of acquired Knowledg of the Brutes, and the Practical habits introduced through the Acts of the Senses, are wont to be promoted by some other means, to a greater degree of perfection. * 1.27

For in the third place, it happens to these by often Experience that the Beasts are not only made more certain of simple things, but it teaches them to form certain Propo∣sitions, and from thence to draw certain Conclusions. Because, draught Beasts, having sometimes found water to be Cooling, they seek it far as a remedy of too much heat; wherefore, when their Precordia grow hot, running to the River they drink of it, and if they are hot in their whole Body they fearlesly lye down in the same. In truth, many Actions which appear admirable in Brutes

came to them at first by some accident, which being often repeated by Experience, pass into Habits, which seem to shew very much of Cunning and Sagacity; because, the sensi∣tive soulis is easily accustomed to every Institution or Performance, and its Actions begun by Chance, and often repeated, pass into a Manner and Custom. So it happens some∣times by Chance, among Hounds, that one had caught the prey, not exactly but by following a Shorter way; this Dog afterwards, as if he were much more Cunning than the rest, leaves the Hare making her turnings a•…•…d windings, and runs directly to meet her another way.

Living Brutes are taught by Example, by the Imitation and Institution of others of the * 1.28 same or of a divers Kind, to perform certain more excellent Actions. Hence it is that the Ape so plainly imitates Man, that by some, it is thought a more imperfect Species of him. For this Animal being extreamly mimical, as it is indued with a most Capacious and hot Brain, it imitates to an hair, almost all the Gestures that it happens to see, presently with a ready and expeditious Composing of its Members, and is furnished with a notable Memory, and retains all its tricks which it has once acted very firmly afterwards, and is wont to repeat them at its pleasure. They are very admirable habits, which Horses, Doggs, and Birds get, being carefully instructed by the Discipline of Man; and not only from Men but being taught first by their Companions, they imbibe altogether new and more Excellent Customs: so one Dog ordinarily teaches another to hunt, and one Bird another to compose harmonious notes and various tunes. It were an Easy matter to bring very many Instances of this Kind. But we shall hasten to other things.

Having thus enumerated the Chief Helps from Nature and Art, by which living * 1.29 Brutes do profit in the Knowledg of things, and are instructed by the Habits of Acting, we shall now inquire, to what hight most of them or all of them put together, can arrive.

First, from what we have said'tis clear, that Living Brutes are directed to all things which belong to the Defence and Conservation of the Individuum, and that are to be done for the propagation of their Kind, by a natural Instinct, as it were a Law or Rule fixed in their Hearts: when as therefore we behold for these ends, ordained by Divine Provi∣dence, Brutes to order their matters wisely, and as it were by Council, no man Esteems this the work of Reason, or of any liberal faculty; yea they are led into these enterpri∣ses, by a certain Praedestination, rather than by any proper Virtue or Intention.

Secondly, The Natural Instinct of Brutes, happens, not rarely, with notions ac∣quired by the sense, and being Complicated with them conduces to the Propositions or * 1.30 Assumptions to be done, Concerning many things, and the Deductions to be drawn from thence. A Dog being by a staff struck, or by the flinging of a stone, perceives the hurt received by the senses, and easily retains the Idea in his Memory, but the Instinct di∣ctates to him that the like stroke may be shunned afterwards, wherefore, when he sees a * 1.31 staff held out before his eyes, or a stone taken up, fearing thence the like hurt, he hastily flies away.

Thirdly, sometimes Instincts, and also all other acquired Knowledges, are mixed toge∣ther, * 1.32 either with the Example of Habits, or with the general Institution of things learnt: And when as notions so arising from one faculty or power, answer to Actions drawn from another, from thence is produced a certain Kind of Discourse or Ratiocination, and often times it is continued by a certain Series or Thrid of Argumentation. Many ad∣mirable Histories are reported, concerning the Subtilties and Craft of the Fox, which he is wont to perform for the getting of his living. This Creature, that he might allure the Hens within the Compass of his Chain, with which he was tyed, lying all along, his legs stretched forth, feigns as if he were dead, then they coming near him, he readily leaps upon them. Moreover, I have heard it told, that a wild Fox, that he might get into his clutches a Turkie Cock roosting in a Tree, running round the Body of the Tree, with a swift Motion, continually beheld the Bird with an intentive Eye, by which Means, as the Turkie still followed the Fox thus running Round with his eye, carrying his head about till being infected with a giddiness, he fell down from the top of the Tree, into the mouth of his Enemy: I fay, it was natural to the Fox, that he should desire domestick Fowl, as his prey; but that he should frame these Kind of Snares for them, •…•…his he must have by former acquired Knowledges, from Sence, Experi∣ence, and Imitation, and complicated with natural Instinct. It is very likely that the Fox had learnt by former Experience, that the Hens did not fear him lying as dead, * 1.33 which might happen by Chance, when being wearied, or to sleep, he had lay'd himself on the ground: In like manner, perhaps, when he had run about the Tree, seeking some way to get up into it, the Prey might fall down into his mouth; Wherefore afterwards when he would take his prey, he repeated the Series of the same Actions; because, what

he had known to be done before, he presumed might be done again. In both Cases, and in others like them, the reason of the whole thing done, or the Endeavour, is resolved into these Propositions; The Fox thinking, now to take the Prey, that is before his eyes, after what manner he may, remembers how he had taken the same formerly, by these or those sort of Cunning ways or Crafts, found out by some chance; These are the * 1.34 Premises, the former of which is suggested from Nature, and the second from Sense and Experience, from whence a Conclusion follows, Therefore Foxes for the taking of their Prey, use again the same Wiles. According to this sort of Analyzing, the most Intricate Actions of Brutes, which seem to contain Ratiocination, may be explained, and reduced into Competent notions of the sensitive Soul.

Notes

• * 1.1

  The Soul of the Brute is strong in sense and mo∣tion as a Ma∣chine.
• * 1.2

  But wonderful how by percepti∣on.
• * 1.3

  If the Soul of the Brutes be immaterial, it is also rational.
• * 1.4

  A sensible thing or Body, is pro∣duced from an insensible, as an inkindled Body from one not kindled.
• * 1.5

  That matter is not meerly pas∣sive.
• * 1.6

  But sometimes too active.
• * 1.7

  The common Sen∣sorie is not the whole Soul, but a certain part of it.
• * 1.8

  This receives all species with∣out Confusion.
• * 1.9

  How this per∣ceives that her self feels or knows.
• * 1.10

  As in mechani∣cal things, so much more in an animated body the work is more excellent than the matter.
• * 1.11

  A self moving musical Organ.
• * 1.12

  To which the soul of the Brute is like.
• * 1.13

  The more per∣fect Brutes are indued with knowledge.
• * 1.14

  That is either inbred.
• * 1.15

  Or acquired.
• * 1.16

  What natural instinct is.
• * 1.17

  What it brings to the Brutes.
• * 1.18

  Some examples and instances of it.
• * 1.19

  Natural In∣stinct dictates to Brutes, what is wholesome and what un∣wholesome.
• * 1.20

  Leads not only to simple Acti∣ons but a•…•…so to very Complicate Actions.
• * 1.21

  But yet those always, and in all, of one Kind only.
• * 1.22

  2. Brutes, in some things, are taught by the Impressions of sensible things.
• * 1.23

  The direct sensi∣ble Species crea∣tes in them th•…•… Phantasie and the Memory.
• * 1.24

  The reflected be Appetit e.
• * 1.25

  The Appetite stirs up local Motion.
• * 1.26

  Which being of∣ten stirred up produce an ha∣bit of Acting.
• * 1.27

  3. Brutes are also taught by experience.
• * 1.28

  4. By Example, Imitation, and Institution also
• * 1.29

  How far it is that Brutes are able to Know.
• * 1.30

  How natural Instinct is wont to be Compa∣ted with acqui∣red Notions.
• * 1.31

  With the Im∣pressions of sensi∣ble things.
• * 1.32

  With Habits learnt from Ex∣ample or Insti∣tution.
• * 1.33

  With notions learnt from Ex∣perience and Imitation.
• * 1.34

  The Syllogisms of Beasts.