Do. In time, certaine.
Cla. And the bodies ill affections able to infect the mind?
Do. No question.
Cla. Then if there be such a naturall commerce of Powers betwixt them, that the ill estate of the one offends the other, why shood not the medicines for one cure the other?
Do. Yet it will not you see. Hei mihi quod nullis amor est medicabilis herbis.[44]
Cla. Nay then, Doctor, since you cannot make any reasonable Connexion of these two contrarieties the minde, and the body, making both subiect to passion, wherein you confound the substances of both, I must tell you there is no disease of the minde but one, and that is Ignorance.
Do. Why what is love? is not that a disease of the mind?
Cla. Nothing so: for it springs naturally out of the bloode, nor are we subject to any disease, or sorrowe, whose causes or effects simply and natively concerne the body, that the minde by any meanes partaketh, nor are there any passions in the soule, for where there are no affections, there are no passions: And Affectus your Master Galen refers parti irascenti, For illic est anima sentiens ubi sunt affectus: Therefore the Rationall Soule cannot be there also.
Do. But you know we use to say, my minde gives me this or that, even in those addictions that concerne the body.
Cla. We use to say so indeed, and from that use comes the abuse of all knowledge and her practice, for when the object in question only concerns the state of the body; why shood the soule bee sorry or glad for it? if she willingly mixe her selfe, then she is a foole, if of necessity, and against her will, a slave, and so, far from that wisdome and freedome that the Empresse of Reason and an eternall Substance shood comprehend.