ABSTRACT
Geber, who, in his Sum of Perfection, writes at length, and better than many, on this head, excludes several classes, which may serve as a foundation for developing the defects of each. Natural Impotency, he asserts, is manifold, and may proceed partly from the physical defects of the artist, and '{>artly from his soul; for either the organ may be weak or wholly corrupted, or the soul in the organ having nothing of rectitude or re8Json in itself; or becau.se it is fantastical, unduly susceptive of the contra,ry of forms, and suddenly extensive from one thing knowable to its opposite, without discrimination. If a man have his faculties therefore so incomplete, he cannot come to the completion of this work; no more either than if he were sick, or blind, or wanting in his limbs, because he is helped by those members, by mediation of which likewise, as ministering to nature, this art is perfected. And further on, respecting the Impediments of Mind, the Arabian continues, He that hath not a natural sagacity and soul, searching subtly, and scrutinizing natural principles, the Fundamentals of Nature, and Artifices which can follow Nature in the properties of her action, cannot find the true Radix of this most precious science. As there be many who have a stiff neck, void of ingenuity and every sort of perscrutination. Besides these, we find many who have a soul easily opinionating every phantasy; but that which they believe to be truth is all imagination, deviating from reason, full of error, and remote from natural Law; because their brain is replete with fumosities, it cannot receive the true intention of natural things. There be also, besides these, others who have a soul moveable from opinion to opinion, and from will to will; as those who suddenly believe a thing and will' the same, without any ground at all of reason; and a little after do believe another thing, and accordingly will another. And these, being so changeable, can ill accomplish
the least of what they intend: but rather leave it defective. There be, moreover, others who cannot discern any truth at all to look after t:n natural things, no more than beasts; others again, who condemn this science and believe it not to be; whom, in like manner and together with the rest, this science contemns and repels from the accomplishment of this most pious work. And there are some besides, who are slaves, loving money, who do affirm this to be indeed an admirable science, but are afraid to interposit the necessary charges. Therefore, although they approve, and according to reason have sought the same, yet to the experience of the work they attain not, through coveto'usness of money. Therefore our science comes not to them. For how can he who is ignorant or negligent in the pursuit of truth, otherwise attain it ?1
