prescribeth cures of the mind in frenzies and melancholy passions, and pretendeth also to exhibit medicines to exhilarate the mind, to control the courage, to clarify the wits, to corroborate the memory, and the like; but the scruples and superstitions of diet and other regiment of the body in the sect of the Pythagoreans, in the heresy of the Manichees, and in the law of Mahomet, do exceed.  So likewise the ordinances in the ceremonial law, interdicting the eating of the blood and the fat, distinguishing between beasts clean and unclean for meat, are many and strict; nay, the faith itself being clear and serene from all clouds of ceremony, yet retaineth the use of fastlings, abstinences, and other macerations and humiliations of the body, as things real, and not figurative.  The root and life of all which prescripts is (besides the ceremony) the consideration of that dependency which the affections of the mind are submitted unto upon the state and disposition of the body.  And if any man of weak judgment do conceive that this suffering of the mind from the body doth either question the immortality, or derogate from the sovereignty of the soul, he may be taught, in easy instances, that the infant in the mother’s womb is compatible with the mother, and yet separable; and the most absolute monarch is sometimes led by his servants, and yet without subjection.  As for the reciprocal knowledge, which is the operation of the conceits and passions of the mind upon the body, we see all wise physicians, in the prescriptions of their regiments to their patients, do ever consider accidentia animi, as of great force to further or hinder remedies or recoveries:  and more specially it is an inquiry of great depth and worth concerning imagination, how and how far it altereth the body proper of the imaginant; for although it hath a manifest power to hurt, it followeth not it hath the same degree of power to help.  No more than a man can conclude, that because there be pestilent airs, able suddenly to kill a man in health, therefore there should be sovereign airs, able suddenly to cure a man in sickness.  But the inquisition of this part is of great use, though it needeth, as Socrates said, “a Delian diver,” being difficult and profound.  But unto all this knowledge de communi vinculo, of the concordances between the mind and the body, that part of inquiry is most necessary which considereth of the seats and domiciles which the several faculties of the mind do take and occupate in the organs of the body; which knowledge hath been attempted, and is controverted, and deserveth to be much better inquired.  For the opinion of Plato, who placed the understanding in the brain, animosity (which he did unfitly call anger, having a greater mixture with pride) in the heart, and concupiscence or sensuality in the liver, deserveth not to be despised, but much less to be allowed.  So, then, we have constituted (as in our own wish and advice) the inquiry touching human nature entire, as a just portion of knowledge to be handled apart.