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 good with regard to this whole transient world. The causes of production are at the same time the causes of destruction. This may be illustrated by the following example. If the four forces which are present in every being sustained by food, viz., attraction, retention, digestion, and secretion, were, like intelligent forces, able to confine themselves to what is necessary, and to act at the proper time and within the proper limits, man would be exempt from those great sufferings and the numerous diseases [to which he is exposed]. Since, however, such is not the case, and since the forces perform their natural functions without thought and intelligence, without any consciousness of their action, they necessarily cause dangerous maladies and great pains, although they are the direct cause of the birth and the temporal existence of the human being. This fact is to be explained as follows: if the attractive force would absorb nothing but that which is absolutely beneficial, and nothing but the quantity which is required, man would be free from many such sufferings and disorders. But such is not the case: the attractive force absorbs any humour that comes within the range of its action, although such humour be ill-adapted in quality or in quantity. It is, therefore, natural that sometimes a humour is absorbed which is too warm, too cold, too thick, or too thin, or that too much humour is absorbed, and thus the veins are choked, obstruction and decay ensue, the quality of the humour is deteriorated, its quantities altered, diseases are originated, such as scurvy, leprosy, abscess, or a dangerous illness, such as cancer, elephantiasis, gangrene, and at last the organ or organs are destroyed. The same is the case with every one of the four forces, and with all existing beings. The same force that originates all things, and causes them to exist for a certain time, namely, the combination of the elements which are moved and penetrated by the forces of the heavenly spheres, that same cause becomes throughout the world a source of calamities, such as devastating rain, showers, snow-storms, hail, hurricanes, thunder, lightning, malaria, or other terrible catastrophes by which a place or many places or an entire country may be laid waste, such as landslips, earthquakes, meteoric showers and floods issuing forth from the seas and from the interior of the earth.

Bear in mind, however, that in all that we have noticed about the similarity between the Universe and the human being, nothing would warrant us to assert that man is a microcosm; for although the comparison in all its parts applies to the Universe and any living being in its normal state, we never heard that any ancient author called the ass or the horse a microcosm. This attribute has been given to man alone on account of his peculiar faculty of thinking, I mean the intellect, viz., the hylic intellect which appertains to no other living being. This may be explained as follows. An animal does not require for its sustenance any plan, thought or scheme; each animal moves and acts by its nature, eats as much as it can find of suitable things, it makes its resting-place wherever it happens to be, cohabits with any mate it meets while in heat in the periods of its sexual excitement. In this manner does each individual conserve itself for a certain time, and perpetuates the existence of its species without requiring for its maintenance the assistance or support of any of its fellow creatures: for all the things to which it has to attend it performs by itself. With man it is different; if an individual had a solitary existence, and were, like an animal, left without guidance, he