IZS A N T I E N T METAPHYSICS. Book IL 



living in an unnatural manner, make even thofe natural pleafures 

 pernicious to us, and contrive others, which, having no foundation 

 in nature, cannot poliibly be ^oo£^. But this, as I liave faid, is the 

 confequence of anarchy and mifrule in the mind) by which, inftead 

 of the fuperior power of mtdle6t governing it, the inferior paffions 

 reign in its ftead. 



From this account of the hnite^ it is evident, that he belongs to 

 nature^ not to man^ according to the divifion that I have made of the 

 things of this fublunary world * ; for he cannot recognife his own ac- 

 tions, and therefore is intirely unconfcious of what he does : Neither 

 does he know for what purpofe, or to what end, he a<^s, but blindly 

 and necelTarily follows appetite or inclination, which, though it lead 

 him unerringly to what is good^ (I fpeak of fuch brutes as are in the 

 natural ftate, not of thofe that are tamed, and, as it may be fai<3, civi- 

 lized by us), it is a. good of which he has no idea. 



And here we may fee clearly the meaning of a word which is in 

 every body's mouth, but not underflood by every body ; I mean, in- 

 JiinSit which is the governing principle of the brute, by which he is 

 directed- to purfue or avoid certain things, without knowing for what 

 purpoie or to what end, and, therefore, without hefitation and delibe- 

 ration ; for the brute never deliberates, except in the particular cafe a- 

 bove mentionedjwhen he is drawn different ways by different appetites 

 or inclinations \. 



» See above, p. 85: 



f Cautus enim metuitfoveam lupus y accipiterqve- 



SufpeHos laqueosy et opertum m'llvius hamum. Ho rat. 



On the one hand, hunger impells the animal, on the other, fear or concern for 

 fclfprefervation pulls him back; therefore he deliberates. But, where thereis.no 

 contrary inflin£l to reftrain him, he always follows appetite, without deliberating or 

 thinking of confequences as man does. See above p. 10 1. 



