THE SECOND BOOK 115 



tributively ; the other congregate, or in society. So 

 as human philosophy is either simple and particular, or 

 conjugate and civil. Humanity particular consisteth 

 of the same parts whereof man consisteth ; that is, of 

 knowledges which respect the body, and of knowledges 

 that respect the mind. But before we distribute so 

 far, it is good to constitute. For I do take the con- 

 sideration in general, and at large, of human nature to 

 be fit to be emancipate and made a knowledge by itself : 

 not so much in regard of those delightful and elegant 

 discourses which have been made of the dignity of 

 man, of his miseries, of his state and life, and the hke 

 adjuncts of his common and undivided nature ; but 

 chiefly in regard of the knowledge concerning the 

 sympathies and concordances between the mind and 

 body, which being mixed cannot be properly assigned 

 to the sciences of either. 



2. This knowledge hath two branches : for as all 

 leagues and amities consist of mutual intelligence and 

 mutual offices, so this league of mind and body hath 

 these two parte ; how the one discloseth the other, and 

 how the one worketh upon the other ; discovery and 

 impression. The former of these hath begotten two 

 arts, both of prediction or prenotion ; whereof the one 

 is honoured with the inquiry of Aristotle, and the other 

 of Hippocrates. And although they have of later time 

 been used to be coupled with superstitious and fan- 

 tastical arte, yet being purged and restored to their 

 true state, they have both of them a solid ground in 

 nature, and a profitable use in life. The first is phy- 

 siognomy, which discovereth the disposition of the 

 mind by the lineaments of the body. The second is 

 the exposition of natural dreams, which discovereth 

 the state of the body by the imaginations of the mind. 

 In the former of these I note a deficience. For Aristotle 

 hath very ingeniously and diligently „ . „, . 

 handled the factures of the body, but gnomiae'^^''' 

 not the gestures of the body, which are de gestu 'dve 

 no less comprehensible by art, and of '»o<?*«<»'- 

 greater use and advantage. ±or the 

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