Page:Three Books of Occult Philosophy (De Occulta Philosophia) (1651).djvu/165

138 the body with its impression. Now these senses have their Organs in the head, for the Common sence, and imagination take up the two former Cels of the brain, although Aristotle placeth the Organ of the Common sence in the heart, but the cogitative power possesseth the highest, and middle part of the head; and lastly, the memory the hinmost part thereof. Moreover, the Organs of Voice, and Speech are many, as the inward muscles of the breast betwixt the ribs, the breasts, the lungs, the arteries, the windpipe, the bowing of the Tongue, and all those parts and muscles that serve for breathing. But the proper Organ of Speech is the Mouth, in which are framed words, and speeches, the Tongue, the Teeth, the Lips, the Palate, &amp;c. Above the sensible soul, which expresseth its powers by the Organs of the body, the incorporeall mind possesseth the highest place, and it hath a double nature, the one, which inquireth into the causes, properties, and progress of those things which are contained in the order of nature, and is content in the contemplation of the truth, which is therefore called the contemplative intellect. The other is a power of the mind, which discerning by consulting what things are to be done, and what things to be shunned, is wholly taken up in consultation, and action, and is therefore ealled the Active Intellect. This Order of powers therefore nature ordained in man, that by the externall sences we might know corporeall things, by the internall the representations of bodies, as also things abstracted by the mind and intellect, which are neither bodies, nor any thing like them. And according to this threefold order of the powers of the soul, there are three appetites in the soul: The first is naturall, which is an inclination of nature into its end, as of a stone downward, which is in all stones: another is animal, which the sense follows, and it is divided into irascible, and concupiscible: the third is intellective, which is called the will, differing from the sensitive, in this, the sensitive is of it self, of those things, which may be presented to the senses, desiring, nothing unless in some manner comprehended. But the will, although it be of it self, of all things that are possible,