(44) And so now there is a vehement Desire in the Creatures. The Spirit of the Male seeks the loving Child in the Female, and the Female in the Male; for the Irrationality of the Body in the unreasonable Creatures knows not what it does; the Body would not, if it had Reason, move so eagerly towards Propagation; neither does it know any Thing of the Impregnation [or Conception,] only its Spirit does so burn and desire after the Child of Love, that it seeks Love, (which yet is paradisical) and it cannot comprehend it; but it makes a P Semination only, wherein there is again a Center to the Birth. And thus is the Original of both Sexes, and their Propagation; yet it does not attain the paradisical Child of Love, but it is a vehement Hunger, and so the Propagation is acted with great Earnestness.

(34) Because of this certain other depraved and worthless fellows have been impelled to assert that man was formed by various powers, and that down as far as the navel his body shows the work of godlike craftsmanship, but his lower parts indicate inferior workmanship. In consequence of the latter man has a sexual impulse. They fail to observe that the upper parts also want food and in some men are lustful. And they contradict Christ when he said to the Pharisees that the same God made both our outer and our inner man. Moreover, desire is not a bodily thing, though it occurs because of the body. Certain others, whom we may call Antitactae [i.e., opponents ], assert that the God of the universe is our Father by nature, and all that he has made is good. But one of the beings made by him sowed tares and so caused the origin of evils. He involved us all in them and so made us opponents of the Father. Therefore even we ourselves are set in opposition to him to avenge the Father, and act contrary to the will of the second. Since, then, the latter has said, "Thou shalt not commit adultery," Let us, say they, commit adultery to abolish his commandment.

(60) Bonellus* saith: Know, all ye disciples, that out of the elect things nothing becomes useful without conjunction and regimen,* because sperma is generated out of blood and desire. For the man mingling with the woman, the sperm is nourished by the humour of the womb, and by the moistening blood, and by heat, and when forty nights have elapsed the sperm is formed. But if the humidity of the blood and of the womb were not heat, the sperm would not be dissolved, nor the foetus be procreated. But God has constituted that heat and blood for the nourishment of the sperm until the foetus is brought forth, after which it is not nourished, save by milk and fire, sparingly and gradually, while it is dust, and the more it burns the more, the bones being strengthened, it is led towards youth, arriving at which it is independent.t Thus it behoves you also to act in this Art. Know ye that without heat nothing is ever generated, and that the bath causes the matter to perish by means of intense heat. If, indeed, it be frigid, it puts to flight and disperses, but if it have been tempered, it is convenient and sweet to the body, wherefore the veins become smooth and the flesh is augmented. Behold it has been demonstrated to you, all ye disciples! Understand, therefore, and in all things which ye attempt to rule, fear God.

(40) For in the Beginning of the Creation, at the Time when the Earth became material, all was generated out of one only Substance, and there was no more done but a Separation made of one from another: Therefore in every Separation there must needs be always a vehement Hunger of one 1 after another. An Example whereof you have in Propagation; for the Sake whereof the Separation was so made: For you see that there is a Male and a Female; and that the one continually desires Copulation with the other, that they may generate. This is a great hidden Secret. Observe, when the Creator by the Fiat separated the Matrix from the Aquaster [or watery Mother;] for the first Form is heavenly and incorruptible, as long as the Kingdom of this World stands, and the Root of the first Form holds Paradise. vill set it down more intelligibly [or plainly] for the simplest Reader's Sake.

(28) Thus much established, we may return on our path: we have to discuss the seat of the passionate element in the human being.

Pleasures and pains- the conditions, that is, not the perception of them- and the nascent stage of desire, we assigned to the body as a determined thing, the body brought, in some sense, to life: are we entitled to say the same of the nascent stage of passion? Are we to consider passion in all its forms as vested in the determined body or in something belonging to it, for instance in the heart or the bile necessarily taking condition within a body not dead? Or are we to think that just as that which bestows the vestige of the soul is a distinct entity, so we may reason in this case- the passionate element being one distinct thing, itself, and not deriving from any passionate or percipient faculty?

Now in the first case the soul-principle involved, the vegetal, pervades the entire body, so that pain and pleasure and nascent desire for the satisfaction of need are present all over it- there is possibly some doubt as to the sexual impulse, which, however, it may suffice to assign to the organs by which it is executed- but in general the region about the liver may be taken to be the starting point of desire, since it is the main acting point of the vegetal principle which transmits the vestige phase of the soul to the liver and body- the seat, because the spring.

But in this other case, of passion, we have to settle what it is, what form of soul it represents: does it act by communicating a lower phase of itself to the regions round the heart, or is it set in motion by the higher soul-phase impinging upon the Conjoint , or is there, in such conditions no question of soul-phase, but simply passion itself producing the act or state of anger?

Evidently the first point for enquiry is what passion is.

Now we all know that we feel anger not only over our own bodily suffering, but also over the conduct of others, as when some of our associates act against our right and due, and in general over any unseemly conduct. It is at once evident that anger implies some subject capable of sensation and of judgement: and this consideration suffices to show that the vegetal nature is not its source, that we must look for its origin elsewhere.

On the other hand, anger follows closely upon bodily states; people in whom the blood and the bile are intensely active are as quick to anger as those of cool blood and no bile are slow; animals grow angry though they pay attention to no outside combinations except where they recognize physical danger; all this forces us again to place the seat of anger in the strictly corporeal element, the principle by which the animal organism is held together. Similarly, that anger or its first stirring depends upon the condition of the body follows from the consideration that the same people are more irritable ill than well, fasting than after food: it would seem that the bile and the blood, acting as vehicles of life, produce these emotions.

Our conclusion will identify, first, some suffering in the body answered by a movement in the blood or in the bile: sensation ensues and the soul, brought by means of the representative faculty to partake in the condition of the affected body, is directed towards the cause of the pain: the reasoning soul, in turn, from its place above the phase not inbound with body-acts in its own mode when the breach of order has become manifest to it: it calls in the alliance of that ready passionate faculty which is the natural combatant of the evil disclosed.

Thus anger has two phases; there is firstly that which, rising apart from all process of reasoning, draws reason to itself by the medium of the imaging faculty, and secondly that which, rising in reason, touches finally upon the specific principle of the emotion. Both these depend upon the existence of that principle of vegetal life and generation by which the body becomes an organism aware of pleasure and pain: this principle it was that made the body a thing of bile and bitterness, and thus it leads the indwelling soul-phase to corresponding states- churlish and angry under stress of environment- so that being wronged itself, it tries, as we may put it, to return the wrong upon its surroundings, and bring them to the same condition.

That this soul-vestige, which determines the movements of passion is of one essence with the other is evident from the consideration that those of us less avid of corporeal pleasures, especially those that wholly repudiate the body, are the least prone to anger and to all experiences not rising from reason.

That this vegetal principle, underlying anger, should be present in trees and yet passion be lacking in them cannot surprise us since they are not subject to the movements of blood and bile. If the occasions of anger presented themselves where there is no power of sensation there could be no more than a physical ebullition with something approaching to resentment ; where sensation exists there is at once something more; the recognition of wrong and of the necessary defence carries with it the intentional act.

But the division of the unreasoning phase of the soul into a desiring faculty and a passionate faculty- the first identical with the vegetal principle, the second being a lower phase of it acting upon the blood or bile or upon the entire living organism- such a division would not give us a true opposition, for the two would stand in the relation of earlier phase to derivative.

This difficulty is reasonably met by considering that both faculties are derivatives and making the division apply to them in so far as they are new productions from a common source; for the division applies to movements of desire as such, not to the essence from which they rise.

That essence is not, of its own nature, desire; it is, however, the force which by consolidating itself with the active manifestation proceeding from it makes the desire a completed thing. And that derivative which culminates in passion may not unreasonably be thought of as a vestige-phase lodged about the heart, since the heart is not the seat of the soul, but merely the centre to that portion of the blood which is concerned in the movements of passion.

(20) As with bodily pain and pleasure so with the bodily desires; their origin, also, must be attributed to what thus stands midway, to that Nature we described as the corporeal.

Body undetermined cannot be imagined to give rise to appetite and purpose, nor can pure soul be occupied about sweet and bitter: all this must belong to what is specifically body but chooses to be something else as well, and so has acquired a restless movement unknown to the soul and by that acquisition is forced to aim at a variety of objects, to seek, as its changing states demand, sweet or bitter, water or warmth, with none of which it could have any concern if it remained untouched by life.

In the case of pleasure and pain we showed how upon distress follows the knowledge of it, and that the soul, seeking to alienate what is causing the condition, inspires a withdrawal which the member primarily affected has itself indicated, in its own mode, by its contraction. Similarly in the case of desire: there is the knowledge in the sensation and in the next lower phase, that described as the "Nature" which carries the imprint of the soul to the body; that Nature knows the fully formed desire which is the culmination of the less formed desire in body; sensation knows the image thence imprinted upon the Nature; and from the moment of the sensation the soul, which alone is competent, acts upon it, sometimes procuring, sometimes on the contrary resisting, taking control and paying heed neither to that which originated the desire nor to that which subsequently entertained it.

But why, thus, two phases of desire; why should not the body as a determined entity be the sole desirer?

Because there are two distinct things, this Nature and the body, which, through it, becomes a living being: the Nature precedes the determined body which is its creation, made and shaped by it; it cannot originate the desires; they must belong to the living body meeting the experiences of this life and seeking in its distress to alter its state, to substitute pleasure for pain, sufficiency for want: this Nature must be like a mother reading the wishes of a suffering child, and seeking to set it right and to bring it back to herself; in her search for the remedy she attaches herself by that very concern to the sufferer's desire and makes the child's experience her own.

In sum, the living body may be said to desire of its own motion in a fore-desiring with, perhaps, purpose as well; Nature desires for, and because of, that living body; granting or withholding belongs to another again, the higher soul.