The Virtues of Animals in Seventeenth-Century Thought

Journal of the History of Ideas

Volumn 59, Issue 3, 1998, Pages 463-484

  Harrison, Peter ^a  

^a NONE

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EID: 0039429628     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3653897     Document Type: Article

References (177)

1. See George Boas, The Happy Beast in the French Thought of the Seventeenth Century (New York, 1966); Leonora Rosenfield, From Beast-Machine to Man-Machine (New York, 1968); Hester Hastings, Man and Beast in French Thought of the Eighteenth Century (Baltimore, 1936); and Pierre Bayle, Dictionnaire historique et critique (2 vols.; Rotterdam, 1697-1702), s.v. "Pereira," "Rorarius."
2. See George Boas, The Happy Beast in the French Thought of the Seventeenth Century (New York, 1966); Leonora Rosenfield, From Beast-Machine to Man-Machine (New York, 1968); Hester Hastings, Man and Beast in French Thought of the Eighteenth Century (Baltimore, 1936); and Pierre Bayle, Dictionnaire historique et critique (2 vols.; Rotterdam, 1697-1702), s.v. "Pereira," "Rorarius."
3. See George Boas, The Happy Beast in the French Thought of the Seventeenth Century (New York, 1966); Leonora Rosenfield, From Beast-Machine to Man-Machine (New York, 1968); Hester Hastings, Man and Beast in French Thought of the Eighteenth Century (Baltimore, 1936); and Pierre Bayle, Dictionnaire historique et critique (2 vols.; Rotterdam, 1697-1702), s.v. "Pereira," "Rorarius."
4. See George Boas, The Happy Beast in the French Thought of the Seventeenth Century (New York, 1966); Leonora Rosenfield, From Beast-Machine to Man-Machine (New York, 1968); Hester Hastings, Man and Beast in French Thought of the Eighteenth Century (Baltimore, 1936); and Pierre Bayle, Dictionnaire historique et critique (2 vols.; Rotterdam, 1697-1702), s.v. "Pereira," "Rorarius."
5. This view was typical of both Greek and Christian writings. See Plutarch, De sollertia animalium, Bruta animalia ratione uti, and De esu carnum; Porphyry, De abstinentia.
6. This view was typical of both Greek and Christian writings. See Plutarch, De sollertia animalium, Bruta animalia ratione uti, and De esu carnum; Porphyry, De abstinentia.
7. Augustine, City of God, tr. Marcus Dodds (New York, 1950), XI.22 (365); cf. De Genesi ad litteram 3.16 (Corpus scriptorum ecclesiasticorum latinorum, 28.3.2).
8. Augustine, City of God, tr. Marcus Dodds (New York, 1950), XI.22 (365); cf. De Genesi ad litteram 3.16 (Corpus scriptorum ecclesiasticorum latinorum, 28.3.2).
9. Augustine, City of God, tr. Marcus Dodds (New York, 1950), XI.22 (365); cf. De Genesi ad litteram 3.16 (Corpus scriptorum ecclesiasticorum latinorum, 28.3.2).
10. Godfrey Goodman, The Fall of Man or the Corruption of Nature (London, 1616), 280; Cf. George Walker, History of the Creation (London, 1641), 193, 229; John Edwards, A Demonstration of the Existence and Providence of God, From the Contemplation of the Visible Structure of the Greater and the Lesser World (London, 1696), pt. 1, 241; R. Franck, A Philosophical Treatise of the Original and Production of Things (London, 1687), 161.
11. Godfrey Goodman, The Fall of Man or the Corruption of Nature (London, 1616), 280; Cf. George Walker, History of the Creation (London, 1641), 193, 229; John Edwards, A Demonstration of the Existence and Providence of God, From the Contemplation of the Visible Structure of the Greater and the Lesser World (London, 1696), pt. 1, 241; R. Franck, A Philosophical Treatise of the Original and Production of Things (London, 1687), 161.
12. Godfrey Goodman, The Fall of Man or the Corruption of Nature (London, 1616), 280; Cf. George Walker, History of the Creation (London, 1641), 193, 229; John Edwards, A Demonstration of the Existence and Providence of God, From the Contemplation of the Visible Structure of the Greater and the Lesser World (London, 1696), pt. 1, 241; R. Franck, A Philosophical Treatise of the Original and Production of Things (London, 1687), 161.
13. Godfrey Goodman, The Fall of Man or the Corruption of Nature (London, 1616), 280; Cf. George Walker, History of the Creation (London, 1641), 193, 229; John Edwards, A Demonstration of the Existence and Providence of God, From the Contemplation of the Visible Structure of the Greater and the Lesser World (London, 1696), pt. 1, 241; R. Franck, A Philosophical Treatise of the Original and Production of Things (London, 1687), 161.
14. Lactantius, On the Workmanship of God, V, in Ante-Nicene Fathers (Edinburgh, 1989), VII, 286. Cf. Augustine, City of God, XI.22; Reply to Faustus, XXI, 5.
15. Lactantius, On the Workmanship of God, V, in Ante-Nicene Fathers (Edinburgh, 1989), VII, 286. Cf. Augustine, City of God, XI.22; Reply to Faustus, XXI, 5.
16. Lactantius, On the Workmanship of God, V, in Ante-Nicene Fathers (Edinburgh, 1989), VII, 286. Cf. Augustine, City of God, XI.22; Reply to Faustus, XXI, 5.
17. Thomas Robinson, New Observations of the Natural History of this World of Matter, and of this World of Life (London, 1696), 139f, cf. 12; John Cockburn, An Enquiry into the Nature, Necessity and Evidence of the Christian Faith (London, 1696), 42; Edwards, A Demonstration, 233; Jean d'Espagnet, Enchyridion physicae restitutae (London, 1651), 30.
18. Thomas Robinson, New Observations of the Natural History of this World of Matter, and of this World of Life (London, 1696), 139f, cf. 12; John Cockburn, An Enquiry into the Nature, Necessity and Evidence of the Christian Faith (London, 1696), 42; Edwards, A Demonstration, 233; Jean d'Espagnet, Enchyridion physicae restitutae (London, 1651), 30.
19. Thomas Robinson, New Observations of the Natural History of this World of Matter, and of this World of Life (London, 1696), 139f, cf. 12; John Cockburn, An Enquiry into the Nature, Necessity and Evidence of the Christian Faith (London, 1696), 42; Edwards, A Demonstration, 233; Jean d'Espagnet, Enchyridion physicae restitutae (London, 1651), 30.
20. Thomas Robinson, New Observations of the Natural History of this World of Matter, and of this World of Life (London, 1696), 139f, cf. 12; John Cockburn, An Enquiry into the Nature, Necessity and Evidence of the Christian Faith (London, 1696), 42; Edwards, A Demonstration, 233; Jean d'Espagnet, Enchyridion physicae restitutae (London, 1651), 30.
21. Thus Aquinas: "We infer the presence of inner emotions [passiones] in the animals from their outward behaviour." Summa theologiae, 1a2ae. 40, 3 (London, 1964-76, XXI, 9).
22. Ambrose, Hexaemeron, V.x.29, V.xv.50 (Fathers of the Church [Washington 1947-] XLII, 184, 200).
23. Basil, Homilies, XIII.6 (Fathers of the Church, XLVI, 207).
24. Physiologus, tr. M. Curley (Austin, 1979), XVIII (27), VII (11), IX (14).
25. Physiologus, tr. M. Curley (Austin, 1979), XVIII (27), VII (11), IX (14).
26. Physiologus, tr. M. Curley (Austin, 1979), XVIII (27), VII (11), IX (14).
27. See P. Allers, "Microcosmus from Anaximandros to Paracelsus," Traditio, 2 (1944), 318-407; G. P. Conger, Theories of Macrocosmos and Microcosmos in the History of Philosophy (New York, 1922); M.-D. Chenu, Nature, Man, and Society in the Twelfth Century (Chicago, 1968), 23. On "similitude" see Michel Foucault, The Order of Things (London, 1970), ch. 2.
28. See P. Allers, "Microcosmus from Anaximandros to Paracelsus," Traditio, 2 (1944), 318-407; G. P. Conger, Theories of Macrocosmos and Microcosmos in the History of Philosophy (New York, 1922); M.-D. Chenu, Nature, Man, and Society in the Twelfth Century (Chicago, 1968), 23. On "similitude" see Michel Foucault, The Order of Things (London, 1970), ch. 2.
29. See P. Allers, "Microcosmus from Anaximandros to Paracelsus," Traditio, 2 (1944), 318-407; G. P. Conger, Theories of Macrocosmos and Microcosmos in the History of Philosophy (New York, 1922); M.-D. Chenu, Nature, Man, and Society in the Twelfth Century (Chicago, 1968), 23. On "similitude" see Michel Foucault, The Order of Things (London, 1970), ch. 2.
30. See P. Allers, "Microcosmus from Anaximandros to Paracelsus," Traditio, 2 (1944), 318-407; G. P. Conger, Theories of Macrocosmos and Microcosmos in the History of Philosophy (New York, 1922); M.-D. Chenu, Nature, Man, and Society in the Twelfth Century (Chicago, 1968), 23. On "similitude" see Michel Foucault, The Order of Things (London, 1970), ch. 2.
31. Philo, On the Creation LI.146, LIII. 151, in Works, tr. C. D. Yonge (Peabody, 1993), 21; Cf. The Laws of Allegory, II.22 (Works, 40): "man is every kind of animal"; "he resembled ... both the world and God; and he represented in his soul the characteristics of the nature of each."
32. Philo, On the Creation LI.146, LIII. 151, in Works, tr. C. D. Yonge (Peabody, 1993), 21; Cf. The Laws of Allegory, II.22 (Works, 40): "man is every kind of animal"; "he resembled ... both the world and God; and he represented in his soul the characteristics of the nature of each."
33. Homilies in Genesis, I.xi, xii (Fathers of the Church, LXXI, 61ff). Cf. Philo On the Life of Moses II, XII.65 (496).
34. Homilies in Genesis, I.xi, xii (Fathers of the Church, LXXI, 61ff). Cf. Philo On the Life of Moses II, XII.65 (496).
35. Gregory, Homiliae in Evangelium, 29 (Patrologia latina, ed. Migne, LXXVI 1212); Nemesius, The Nature of Man, I.i-ii.
36. Gregory, Homiliae in Evangelium, 29 (Patrologia latina, ed. Migne, LXXVI 1212); Nemesius, The Nature of Man, I.i-ii.
37. Ambrose, Hexaemeron, VI.ix.55 (368); VI.x.75 (282)
38. Ambrose, Hexaemeron, VI.ix.55 (368); VI.x.75 (282)
39. Ibid., VI.ii.3 (229).
40. Qu. in Allers, "Microcosmos from Animaxandros to Paracelsus," 346. See also the exhaustive list of animals along with their moral and symbolic characteristics in Alanus de Insulis, De planctu naturae 11-17 (Patrologia latina, ed. Migne, CCX).
41. Qu. in Allers, "Microcosmos from Animaxandros to Paracelsus," 346. See also the exhaustive list of animals along with their moral and symbolic characteristics in Alanus de Insulis, De planctu naturae 11-17 (Patrologia latina, ed. Migne, CCX).
42. Fairie Queen, 1.4.17-36; and see Diane McColley, A Gust for Paradise: Milton's Eden and the Visual Arts (Urbana, 1993), 82f.
43. Fairie Queen, 1.4.17-36; and see Diane McColley, A Gust for Paradise: Milton's Eden and the Visual Arts (Urbana, 1993), 82f.
44. Jacob Behm, Mysterium Magnum. Or an Exposition of the first Book of Moses (London, 1654), 93. Cf. Edward Taylor, Jacob Behmen's Theosophick Philosophy Unfolded (London, 1692), 75; John Pettus, Volatiles from the History of Adam and Eve (London, 1674), 188.
45. Jacob Behm, Mysterium Magnum. Or an Exposition of the first Book of Moses (London, 1654), 93. Cf. Edward Taylor, Jacob Behmen's Theosophick Philosophy Unfolded (London, 1692), 75; John Pettus, Volatiles from the History of Adam and Eve (London, 1674), 188.
46. Jacob Behm, Mysterium Magnum. Or an Exposition of the first Book of Moses (London, 1654), 93. Cf. Edward Taylor, Jacob Behmen's Theosophick Philosophy Unfolded (London, 1692), 75; John Pettus, Volatiles from the History of Adam and Eve (London, 1674), 188.
47. William Ayloffe, The Government of the Passions, according to the Rules of Reason and Religion (London, 1700), 31. See also, e.g., Jean François Senault, De L'Usage des Passions (1641): "he uniteth in his person the guile of Serpents, the fury of Tygers, Choler of Lions; teaching ... That man alone hath as may Passions as have all Beasts put together." Qu. from the translation by Henry, Earl of Monmouth, The Use of Passions (London, 1671), 85. Cf. also G. Havers (tr.), A General Collection of Discourses of the Virtuosi of France (London, 1664), 141; Taylor, Jacob Behmen's Theosophick Philosophy Unfolded, 75.
48. William Ayloffe, The Government of the Passions, according to the Rules of Reason and Religion (London, 1700), 31. See also, e.g., Jean François Senault, De L'Usage des Passions (1641): "he uniteth in his person the guile of Serpents, the fury of Tygers, Choler of Lions; teaching ... That man alone hath as may Passions as have all Beasts put together." Qu. from the translation by Henry, Earl of Monmouth, The Use of Passions (London, 1671), 85. Cf. also G. Havers (tr.), A General Collection of Discourses of the Virtuosi of France (London, 1664), 141; Taylor, Jacob Behmen's Theosophick Philosophy Unfolded, 75.
49. William Ayloffe, The Government of the Passions, according to the Rules of Reason and Religion (London, 1700), 31. See also, e.g., Jean François Senault, De L'Usage des Passions (1641): "he uniteth in his person the guile of Serpents, the fury of Tygers, Choler of Lions; teaching ... That man alone hath as may Passions as have all Beasts put together." Qu. from the translation by Henry, Earl of Monmouth, The Use of Passions (London, 1671), 85. Cf. also G. Havers (tr.), A General Collection of Discourses of the Virtuosi of France (London, 1664), 141; Taylor, Jacob Behmen's Theosophick Philosophy Unfolded, 75.
50. William Ayloffe, The Government of the Passions, according to the Rules of Reason and Religion (London, 1700), 31. See also, e.g., Jean François Senault, De L'Usage des Passions (1641): "he uniteth in his person the guile of Serpents, the fury of Tygers, Choler of Lions; teaching ... That man alone hath as may Passions as have all Beasts put together." Qu. from the translation by Henry, Earl of Monmouth, The Use of Passions (London, 1671), 85. Cf. also G. Havers (tr.), A General Collection of Discourses of the Virtuosi of France (London, 1664), 141; Taylor, Jacob Behmen's Theosophick Philosophy Unfolded, 75.
51. William Ayloffe, The Government of the Passions, according to the Rules of Reason and Religion (London, 1700), 31. See also, e.g., Jean François Senault, De L'Usage des Passions (1641): "he uniteth in his person the guile of Serpents, the fury of Tygers, Choler of Lions; teaching ... That man alone hath as may Passions as have all Beasts put together." Qu. from the translation by Henry, Earl of Monmouth, The Use of Passions (London, 1671), 85. Cf. also G. Havers (tr.), A General Collection of Discourses of the Virtuosi of France (London, 1664), 141; Taylor, Jacob Behmen's Theosophick Philosophy Unfolded, 75.
52. Ayloffe, Government of the Passions, 22f.
53. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
54. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
55. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
56. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
57. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
58. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
59. John Donne, Sermon on Genesis 1.26, in G. Potter and E. Simpson (eds.), The Sermons of John Donne (10 vols.; Berkeley, 1953-62), IX, 58; "To Sr. Edward Herbert, at Julyers," Complete English Poems, ed. C.A. Patrides (London, 1994), 200. Donne relies explicitly on the idea that man is a microcosm: "Man is a lumpe, where all beasts kneaded bee, /Wisdome makes him an Arke where all agree; / our businesse is, to rectifie Nature to what she was." Ibid., 200. Donne's source is probably Philo, who writes that the ark "is an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices." De plantatione XI.43 in Works, 194b; or Augustine: "Then the wild animals are quiet and the beasts are tamed and the serpents rendered harmless: in allegory they signify the affections of the soul.... So in the "living soul" there will be beasts that have become good by the gentleness of their behaviour.... For these animals serve reason when they are restrained from their deathly ways." Confessions XHI.xxi, tr. Henry Chadwick (Oxford, 1991), 291. Cf. John Chrysostom, Homilies on Genesis VIII.14 (Fathers of the Church LXXIV, 113); Jerome, Commentariorum in Hiezechielem 1.1.6/8 (Corpus christianorum series latina, LXXV, 11f).
60. Foucault, The Order of Things, 17-44.
61. Jacob Boehme, Signatura Rerum: Or the Signature of all Things (London, 1651), 77, 3.
62. Physiological discussions generally rely on Aristotle and Galen. See Aquinas, Summa theologiae, 1a2ae. 44, 1 (XXI, 61-5), and editor's appendix 6, 172-77; Duns Scotus, Quaest in Lib. Arist. de Anima, Disput. II, sec. 7, in Opera omnia (Paris, 1891), III, 698.
63. Physiological discussions generally rely on Aristotle and Galen. See Aquinas, Summa theologiae, 1a2ae. 44, 1 (XXI, 61-5), and editor's appendix 6, 172-77; Duns Scotus, Quaest in Lib. Arist. de Anima, Disput. II, sec. 7, in Opera omnia (Paris, 1891), III, 698.
64. Wolfgang Franzius, The History of the Brutes (London, 1670), 12.
65. Ibid., 13.
66. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
67. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
68. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
69. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
70. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
71. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
72. 5), I, dialogues 7, 8 (106ff); René Antoine Ferchault de Réamur, The Natural History of Bees (London, 1744), 297.
73. Ibid., 39.
74. Ibid., 41. Cf. Samuel Clarke, A Mirrour or Looking Glass (London, 1671): A lion's tail "is his Sceptre, by which he expresses his passion." The angry lion was also commonly depicted in emblem books. A ndreas Alciati's Emblemata (Padua, 1621) includes an emblem of a lion being attacked by four dogs. The motto is anger, and the epigram reads: "The Ancients said the tail of the lion is powerful; because of its stimulus the lion conceives great anger. As the yellow bile rises, and the resentment begins to mount with the black gall, it arouses uncontrolable fury (Emblem LXII). The Spanish translation, Los Emblemas de Alciato Traducidos in Rhimas Españolas (Lyon, 1549), adds, "just like the man who stimulates and incites himself to unbridled fury." See Peter Daly et al. (eds.), Andreas Alciatus (2 vols.; Toronto, 1985).
75. Ibid., 41. Cf. Samuel Clarke, A Mirrour or Looking Glass (London, 1671): A lion's tail "is his Sceptre, by which he expresses his passion." The angry lion was also commonly depicted in emblem books. A ndreas Alciati's Emblemata (Padua, 1621) includes an emblem of a lion being attacked by four dogs. The motto is anger, and the epigram reads: "The Ancients said the tail of the lion is powerful; because of its stimulus the lion conceives great anger. As the yellow bile rises, and the resentment begins to mount with the black gall, it arouses uncontrolable fury (Emblem LXII). The Spanish translation, Los Emblemas de Alciato Traducidos in Rhimas Españolas (Lyon, 1549), adds, "just like the man who stimulates and incites himself to unbridled fury." See Peter Daly et al. (eds.), Andreas Alciatus (2 vols.; Toronto, 1985).
76. Ibid., 41. Cf. Samuel Clarke, A Mirrour or Looking Glass (London, 1671): A lion's tail "is his Sceptre, by which he expresses his passion." The angry lion was also commonly depicted in emblem books. A ndreas Alciati's Emblemata (Padua, 1621) includes an emblem of a lion being attacked by four dogs. The motto is anger, and the epigram reads: "The Ancients said the tail of the lion is powerful; because of its stimulus the lion conceives great anger. As the yellow bile rises, and the resentment begins to mount with the black gall, it arouses uncontrolable fury (Emblem LXII). The Spanish translation, Los Emblemas de Alciato Traducidos in Rhimas Españolas (Lyon, 1549), adds, "just like the man who stimulates and incites himself to unbridled fury." See Peter Daly et al. (eds.), Andreas Alciatus (2 vols.; Toronto, 1985).
77. Ibid., 41. Cf. Samuel Clarke, A Mirrour or Looking Glass (London, 1671): A lion's tail "is his Sceptre, by which he expresses his passion." The angry lion was also commonly depicted in emblem books. A ndreas Alciati's Emblemata (Padua, 1621) includes an emblem of a lion being attacked by four dogs. The motto is anger, and the epigram reads: "The Ancients said the tail of the lion is powerful; because of its stimulus the lion conceives great anger. As the yellow bile rises, and the resentment begins to mount with the black gall, it arouses uncontrolable fury (Emblem LXII). The Spanish translation, Los Emblemas de Alciato Traducidos in Rhimas Españolas (Lyon, 1549), adds, "just like the man who stimulates and incites himself to unbridled fury." See Peter Daly et al. (eds.), Andreas Alciatus (2 vols.; Toronto, 1985).
78. Ibid., 41. Cf. Samuel Clarke, A Mirrour or Looking Glass (London, 1671): A lion's tail "is his Sceptre, by which he expresses his passion." The angry lion was also commonly depicted in emblem books. A ndreas Alciati's Emblemata (Padua, 1621) includes an emblem of a lion being attacked by four dogs. The motto is anger, and the epigram reads: "The Ancients said the tail of the lion is powerful; because of its stimulus the lion conceives great anger. As the yellow bile rises, and the resentment begins to mount with the black gall, it arouses uncontrolable fury (Emblem LXII). The Spanish translation, Los Emblemas de Alciato Traducidos in Rhimas Españolas (Lyon, 1549), adds, "just like the man who stimulates and incites himself to unbridled fury." See Peter Daly et al. (eds.), Andreas Alciatus (2 vols.; Toronto, 1985).
79. Havers, Discourses of the Virtuosi, 139f.
80. Franzius, History of the Brutes, 52.
81. Ibid., 53.
82. Ibid., 54.
83. See Aquinas, Summa theologiae, 1a.2ae. (Blackfriars edn., XIII, 22).
84. Or, more correctly, that their souls are nothing but their blood. Descartes, Letter to Plempius, 3 October 1637, in Philosophical Letters, ed. and tr. A. Kenny (Oxford, 1970), 36.
85. Montaigne is most heavily indebted to Plutarch for his examples (Plutarch, De sollertia animalium, 968F-969C; 971B-972F).
86. Montaigne, The Essayes of Michael Lord of Montaigne, tr. John Florio (3 vols.; Oxford, 1951), III, 316, 305.
87. Ibid., II, 169.
88. Ibid.
89. Ibid., II, 162, 184-97.
90. Pierre Charron, Of Wisdom (London, 1697), 263. Tr. of De la sagesse (Bordeaux, 1601).
91. Pierre Charron, Of Wisdom (London, 1697), 263. Tr. of De la sagesse (Bordeaux, 1601).
92. Ibid., 241f.
93. (Paris, 1645). See the response by Pierre Chanel, De l'instinct et de la connoissance des animaux auec l'examen de ce que Monsieur de la Chambre a escrit sur cette matiere (La Rochelle, 1646), and La Chambre, Traité de la connoissance des animaux, où tout ce qui a esté dit pour, & contre le raisonment des bestes (Paris, 1648); English tr. (by "a person of quality"), A Discourse of the Knowledg of Beasts (London, 1657).
94. (Paris, 1645). See the response by Pierre Chanel, De l'instinct et de la connoissance des animaux auec l'examen de ce que Monsieur de la Chambre a escrit sur cette matiere (La Rochelle, 1646), and La Chambre, Traité de la connoissance des animaux, où tout ce qui a esté dit pour, & contre le raisonment des bestes (Paris, 1648); English tr. (by "a person of quality"), A Discourse of the Knowledg of Beasts (London, 1657).
95. (Paris, 1645). See the response by Pierre Chanel, De l'instinct et de la connoissance des animaux auec l'examen de ce que Monsieur de la Chambre a escrit sur cette matiere (La Rochelle, 1646), and La Chambre, Traité de la connoissance des animaux, où tout ce qui a esté dit pour, & contre le raisonment des bestes (Paris, 1648); English tr. (by "a person of quality"), A Discourse of the Knowledg of Beasts (London, 1657).
96. La Chambre, Discourse, 21. Cf. 28f.
97. Ibid., 21f.
98. See Plato, Timaeus, 69c-70c, Laws, 644d, Protagoras, 358c-d. Cf. Summa theologiae, 1a2ae (Blackfriars edn., XLIV, 2).
99. See Plato, Timaeus, 69c-70c, Laws, 644d, Protagoras, 358c-d. Cf. Summa theologiae, 1a2ae (Blackfriars edn., XLIV, 2).
100. See Plato, Timaeus, 69c-70c, Laws, 644d, Protagoras, 358c-d. Cf. Summa theologiae, 1a2ae (Blackfriars edn., XLIV, 2).
101. La Chambre, Discourse, Advertisement to the Reader. A similar argument is used by Ulysses against the Lion and the Dog in the G.-B. Geli's Circe. See Boas, The Happy Beast, 33f. The argument that the passions require reason might, of course, yield the opposite conclusion that beasts have neither reason nor passions. This was the view of Justus Lipsius. See his discussion of the passions in Manductio ad stoicam philosophiam (Lyon, 1644), Bk. III, diss. 7 (277-95).
102. La Chambre, Discourse, Advertisement to the Reader. A similar argument is used by Ulysses against the Lion and the Dog in the G.-B. Geli's Circe. See Boas, The Happy Beast, 33f. The argument that the passions require reason might, of course, yield the opposite conclusion that beasts have neither reason nor passions. This was the view of Justus Lipsius. See his discussion of the passions in Manductio ad stoicam philosophiam (Lyon, 1644), Bk. III, diss. 7 (277-95).
103. La Chambre, Discourse, Advertisement to the Reader. A similar argument is used by Ulysses against the Lion and the Dog in the G.-B. Geli's Circe. See Boas, The Happy Beast, 33f. The argument that the passions require reason might, of course, yield the opposite conclusion that beasts have neither reason nor passions. This was the view of Justus Lipsius. See his discussion of the passions in Manductio ad stoicam philosophiam (Lyon, 1644), Bk. III, diss. 7 (277-95).
104. La Chambre, Discourse, Pt. II, 234, cf. 256. Cf. Senault, Use of the Passions, 80f.
105. La Chambre, Discourse, Pt. II, 234, cf. 256. Cf. Senault, Use of the Passions, 80f.
106. Cureau de la Chambre, Les caractères des passions, I and II (Amsterdam, 1658), Advis necessaire au lecteur, iiif.
107. Cureau de la Chambre, Les caractères des passions, I and II (Amsterdam, 1658), Advis necessaire au lecteur, iiif.
108. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
109. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
110. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
111. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
112. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
113. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
114. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
115. See Michel Lescot, Physionomie (Paris, 1540); Jean d'Indagine, Chiromance (Lyon, 1549); Giovambattista della Porta, De humana physiognomia (Hanover, 1593); Robert Fludd, Utriusque cosmi historia (Oppenheim, 1619); Jerome Cardan, Metoscopia (Paris, 1658); La Chambre's own Discourse on the Principles of Chiromancy (London, 1658); Charles Le Brun, Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698); and Barthélemy Coclès, Physiognomonia (Strassbourg, 1533), which includes a series of woodcuts which depict the physical characters of various passions: e.g., the foreheads of irascible, cruel, and covetous men; the eyes of lazy, reckless, and voracious men; the noses of vain, untruthful, luxurious, and fickle persons, etc.
116. La Chambre, The Art How to Know Men, 191f, 195, 204.
117. Ibid., 205. The resemblances which obtain across species boundaries were first suggested by Aristotle, Historia animalium, 486b.
118. Ibid., 205. The resemblances which obtain across species boundaries were first suggested by Aristotle, Historia animalium, 486b.
119. Ibid., 206.
120. Ibid., 210.
121. Ibid., 214. Cf. discussion in Havers (tr.) Discourses of the Virtuosi, 139-42. These principles were subsequently employed in Charles Le Brun's Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698).
122. Ibid., 214. Cf. discussion in Havers (tr.) Discourses of the Virtuosi, 139-42. These principles were subsequently employed in Charles Le Brun's Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698).
123. Ibid., 214. Cf. discussion in Havers (tr.) Discourses of the Virtuosi, 139-42. These principles were subsequently employed in Charles Le Brun's Conférence de M. Le Brun sur l'Expression Générale et Particulière (1698).
124. La Chambre, The Art How to Know Men, 184: "by the cause which is known to it, of an obscure cause by a manifest effect, and an unknown effect by another which is evident. And these means are called Signs, because they denote, signifie, and design the things that are obscure."
125. Montaigne, Essayes, II, 159-61, 167, 181; Charron, Of Wisdom, 244. Cf. William Holder, Elements of Speech (London, 1669), 5f; Plutarch, De sollertia animalium, 973A; Porphyry, De abstinentia III.
126. Montaigne, Essayes, II, 159-61, 167, 181; Charron, Of Wisdom, 244. Cf. William Holder, Elements of Speech (London, 1669), 5f; Plutarch, De sollertia animalium, 973A; Porphyry, De abstinentia III.
127. Montaigne, Essayes, II, 159-61, 167, 181; Charron, Of Wisdom, 244. Cf. William Holder, Elements of Speech (London, 1669), 5f; Plutarch, De sollertia animalium, 973A; Porphyry, De abstinentia III.
128. Montaigne, Essayes, II, 159-61, 167, 181; Charron, Of Wisdom, 244. Cf. William Holder, Elements of Speech (London, 1669), 5f; Plutarch, De sollertia animalium, 973A; Porphyry, De abstinentia III.
129. Montaigne, Essayes, II, 159-61, 167, 181; Charron, Of Wisdom, 244. Cf. William Holder, Elements of Speech (London, 1669), 5f; Plutarch, De sollertia animalium, 973A; Porphyry, De abstinentia III.
130. See Richard Kroll, The Material World (Baltimore, 1991), 201-25.
131. John Bulwer, Chirologia: or the Natvrall Langvage of the Hand (London, 1644), 2, 3.
132. Ibid., 6. Cf. Montaigne, Essayes, II, 160.
133. Ibid., 6. Cf. Montaigne, Essayes, II, 160.
134. Père Garasse, La Doctrine Curieuse des Beaux Esprits de ce Temps, ou pretendus tels (Paris, 1624); cf. Scipion Dupleix, La Physique, I.iv, cited by Boas, The Happy Beast, 72f.
135. Père Garasse, La Doctrine Curieuse des Beaux Esprits de ce Temps, ou pretendus tels (Paris, 1624); cf. Scipion Dupleix, La Physique, I.iv, cited by Boas, The Happy Beast, 72f.
136. Père Garasse, La Doctrine Curieuse des Beaux Esprits de ce Temps, ou pretendus tels (Paris, 1624); cf. Scipion Dupleix, La Physique, I.iv, cited by Boas, The Happy Beast, 72f.
137. Ibid., 693.
138. Chanet, Considérations sur la sagesse de Charon (Paris, 1643), 142, 378.
139. La Chambre, The Art How to Know Men, 26.
140. Ibid., 27.
141. On these implications of the Cartesian doctrine, see Erica Harth, Cartesian Women (Ithaca, 1992), 1-3. Harth observes that Descartes's disembodied soul enabled women "to overcome their perceived sexual inferiority" and that the Cartesian active will "offered the possibility of dominating disabling passions" (93). Also see Ruth Perry, "Radical Doubt and the Liberation of Women," Eighteenth-Century Studies, 18 (1985), 472-93. For a discussion of Augustine on this question, see Genevieve Lloyd, The Man of Reason (Minneapolis, 1984), 28ff.
142. On these implications of the Cartesian doctrine, see Erica Harth, Cartesian Women (Ithaca, 1992), 1-3. Harth observes that Descartes's disembodied soul enabled women "to overcome their perceived sexual inferiority" and that the Cartesian active will "offered the possibility of dominating disabling passions" (93). Also see Ruth Perry, "Radical Doubt and the Liberation of Women," Eighteenth-Century Studies, 18 (1985), 472-93. For a discussion of Augustine on this question, see Genevieve Lloyd, The Man of Reason (Minneapolis, 1984), 28ff.
143. On these implications of the Cartesian doctrine, see Erica Harth, Cartesian Women (Ithaca, 1992), 1-3. Harth observes that Descartes's disembodied soul enabled women "to overcome their perceived sexual inferiority" and that the Cartesian active will "offered the possibility of dominating disabling passions" (93). Also see Ruth Perry, "Radical Doubt and the Liberation of Women," Eighteenth-Century Studies, 18 (1985), 472-93. For a discussion of Augustine on this question, see Genevieve Lloyd, The Man of Reason (Minneapolis, 1984), 28ff.
144. Boas, The Happy Beast, 75f.
145. Pierre Chanet, Considerations, 104-9. Cf. Aquinas, Summa theologiae, 1a 2ae. 13, 2 (Blackfriars edn. XL, 3).
146. Pierre Chanet, Considerations, 104-9. Cf. Aquinas, Summa theologiae, 1a 2ae. 13, 2 (Blackfriars edn. XL, 3).
147. Descartes, Cogitationes Privatae, in The Philosophical Writings of Descartes, tr. J. Cottingham, R. Stoothoff, and Dugald Murdoch (3 vols.; Cambridge, 1984-), I, 5.
148. Robert Hoopes, Right Reason in the English Renaissance (Cambridge, Mass., 1962), 163.
149. Philosophical Writings, I, 9.
150. Principles of Philosophy, 2.37, in Philosophical Writings, I, 241.
151. Descartes, Letter to Reneri, April 1638, in Philosophical Letters, 53.
152. Descartes, The Passions of the Soul, I.vi, in Philosophical Writings I, 329.
153. Géraud de Cordemoy, A Discourse written to a Learned Frier (London, 1670), 121f. Cf. Kenelm Digby, Two Treatises in the one of which, The Nature of Bodies, in the other. The Nature of Mans Soule, is looked into (London, 1645), 399; Antoine Le Grand, An Entire Body of Philosophy (London, 1694), 254; John Norris, Essay towards the Theory of the Ideal or Intelligible World (London, 1704), pt. II, 58-100.
154. Géraud de Cordemoy, A Discourse written to a Learned Frier (London, 1670), 121f. Cf. Kenelm Digby, Two Treatises in the one of which, The Nature of Bodies, in the other. The Nature of Mans Soule, is looked into (London, 1645), 399; Antoine Le Grand, An Entire Body of Philosophy (London, 1694), 254; John Norris, Essay towards the Theory of the Ideal or Intelligible World (London, 1704), pt. II, 58-100.
155. Géraud de Cordemoy, A Discourse written to a Learned Frier (London, 1670), 121f. Cf. Kenelm Digby, Two Treatises in the one of which, The Nature of Bodies, in the other. The Nature of Mans Soule, is looked into (London, 1645), 399; Antoine Le Grand, An Entire Body of Philosophy (London, 1694), 254; John Norris, Essay towards the Theory of the Ideal or Intelligible World (London, 1704), pt. II, 58-100.
156. Géraud de Cordemoy, A Discourse written to a Learned Frier (London, 1670), 121f. Cf. Kenelm Digby, Two Treatises in the one of which, The Nature of Bodies, in the other. The Nature of Mans Soule, is looked into (London, 1645), 399; Antoine Le Grand, An Entire Body of Philosophy (London, 1694), 254; John Norris, Essay towards the Theory of the Ideal or Intelligible World (London, 1704), pt. II, 58-100.
157. Ibid., 130.
158. John Cottingham, "A Brute to the Brutes: Descartes' Treatment of Animals," Philosophy, 53 (1978), 551 -61. Also Boas, The Happy Beast, 90, n. 201. Cf. Peter Harrison, "Descartes on Animals," Philosophical Quarterly, 42 (1992), 219-27.
159. John Cottingham, "A Brute to the Brutes: Descartes' Treatment of Animals," Philosophy, 53 (1978), 551 -61. Also Boas, The Happy Beast, 90, n. 201. Cf. Peter Harrison, "Descartes on Animals," Philosophical Quarterly, 42 (1992), 219-27.
160. John Cottingham, "A Brute to the Brutes: Descartes' Treatment of Animals," Philosophy, 53 (1978), 551 -61. Also Boas, The Happy Beast, 90, n. 201. Cf. Peter Harrison, "Descartes on Animals," Philosophical Quarterly, 42 (1992), 219-27.
161. Descartes, The Passions of the Soul, I.i, in Philosophical Writings, I, 328.
162. Ibid., I.50, (I, 348).
163. Ibid., I.1, (I, 328).
164. 2), 185; Oeuvres complètes, ed. G. Rodis Lewis (Paris 1958-70), II, 394.
165. 2), 185; Oeuvres complètes, ed. G. Rodis Lewis (Paris 1958-70), II, 394.
166. John Ray and Francis Willughby, The Ornithology of Francis Willughby (London, 1678), Preface.
167. Philip Sidney, An Apology for Poetry, in E. Jones (ed.), English Critical Essays (Oxford, 1963), 16.
168. Cf. Sidney, An Apology, 17.
169. Johnston, Nature of Four-Footed Beasts (Amsterdam, 1678), 4. It is not clear how these virtues stand given Johnston's earlier statement that horses are the most lustful of beasts.
170. Jonathan Swift, Gullivers Travels, pt. IV (chs. 8, 9).
171. See, e.g., Walter Charleton, Natural History of the Passions (London, 1674), 33-7; Kenelm Digby, Two Treatises, 343; John Norris, Essay, pt. II, 92; Pluche, Spectacle de la Nature, I, 315.
172. See, e.g., Walter Charleton, Natural History of the Passions (London, 1674), 33-7; Kenelm Digby, Two Treatises, 343; John Norris, Essay, pt. II, 92; Pluche, Spectacle de la Nature, I, 315.
173. See, e.g., Walter Charleton, Natural History of the Passions (London, 1674), 33-7; Kenelm Digby, Two Treatises, 343; John Norris, Essay, pt. II, 92; Pluche, Spectacle de la Nature, I, 315.
174. See, e.g., Walter Charleton, Natural History of the Passions (London, 1674), 33-7; Kenelm Digby, Two Treatises, 343; John Norris, Essay, pt. II, 92; Pluche, Spectacle de la Nature, I, 315.
175. See, e.g., Ignace-Gaston Pardies, Discours de la connoissance des bestes (Paris, 1672); Julian de La Mettrie, L'homme-machine (Leyde, 1748). Also see Rosenfield, From Beast-Machine to Man-Machine, 141-153.
176. See, e.g., Ignace-Gaston Pardies, Discours de la connoissance des bestes (Paris, 1672); Julian de La Mettrie, L'homme-machine (Leyde, 1748). Also see Rosenfield, From Beast-Machine to Man-Machine, 141-153.
177. See, e.g., Ignace-Gaston Pardies, Discours de la connoissance des bestes (Paris, 1672); Julian de La Mettrie, L'homme-machine (Leyde, 1748). Also see Rosenfield, From Beast-Machine to Man-Machine, 141-153.