Two treatises in the one of which the nature of bodies, in the other, the nature of mans soule is looked into in way of discovery of the immortality of reasonable soules. Digby, Kenelm, Sir, 1603-1665. 1644 Approx. 1554 KB of XML-encoded text transcribed from 256 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A35987 Wing D1448 ESTC R9240 12329295 ocm 12329295 59612 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35987) Transcribed from: (Early English Books Online ; image set 59612) Images scanned from microfilm: (Early English books, 1641-1700 ; 207:15) Two treatises in the one of which the nature of bodies, in the other, the nature of mans soule is looked into in way of discovery of the immortality of reasonable soules. Digby, Kenelm, Sir, 1603-1665. [44], 466 p. : ill. Printed by Gilles Blaizot, At Paris : 1644. "To my sonne Kenelme Digby" signed: Your loving father Kenelme Digby. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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IN THE ONE OF WHICH , THE NATVRE OF BODIES ; IN THE OTHER , THE NATVRE OF MANS SOVLE ; IS LOOKED INTO : IN WAY OF DISCOVERY , OF THE IMMORTALITY OF REASONABLE SOVLES . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Animae naturam , absque totius natura , Sufficienter cognosci posse , existimas ? Plato in Phoedr . AT PARIS , Printed by GILLES BLAIZOT . M. DC . XLIIII . WITH PRIVILEDGE . TO MY SONNE KENELME DIGBY . SONNE , The calamity of this time being such , as hath bereaft me of the ordinary meanes of expressing my affection to you ; I haue beene casting about , to find some other way of doing that in such sort , as you may receiue most profit by it . Therein I soone pitched vpon this consideration ; That Parents owe vnto their children , not onely materiall subsistence for their bodie ; but much more , spirituall contributions to their better part , their minde . I am much bound to God , that he hath endewed you with one very capable of the best instructions : and withall , I do therefore esteeme my selfe obliged , to do my vtmost for moulding it to its most aduantage . If my ayme therein do proue successefull , you will with more ease digest those inconueniences and distresses , which already you haue begun to be acquainted with , and that threaten dayly worse vnto you . For how can a man suffer his hart to be deiected att the priuation of any temporall blessinges , whiles he considereth the inanity of them ; and that nothing is worthy his serious thought , but what may accompany him to his eternall habitation ? What needeth he feare the desolations of warre , and the worst that they can do against him , who haue his estate in their power , when he may be rich with a much nobler treasure , that none but himselfe can robbe him of ? Without doubt , he that shall seriously reflect vpon the excellency of his owne nature , and vpon the admirable perfect and happy state he shall most certainely arriue vnto , if he but weane himselfe from those worldly impediments , that here clogge his soules flight ; can not choose but looke with a disdainefull eye , vpon the glattering tryfles , that weake spirits delight themselues withall . If he deeme it not requisite ( as of old , the famous wise man did ) to throw away those encumbrances , to the end he may the more freely attend vnto diuine contemplations ( for worldly goods , duely vsed , may be very aduantagious both to ones selfe , and to others ) yet at the least , he will not repine att fortunes recalling of what she formerly had but lent him , and but permitted him the vse of . To the end then that you may be armed against the worst that may arriue vnto you , in this vnhappy state of affaires , in our distressed country ; I send you those considerations of the nature and Immortality of humane soules , which of late , haue beene my chiefe entertainement . The progresse you haue already made in the study of Philosophy , hath ( I am persuaded ) enabled you to benefitt your selfe , with what I haue written vpon this subiect : on the serious examining of which , if you will employ but halfe the time , that I haue done in spinning out my thoughts , and weauing them into the piece you see , I doubt not but you will thereby receiue so much contentement , as well as profit , that you will not repent you of your paines . Besides that , intellectuall entertainements are the purest , and the noblest , and the most proportionate to mans nature , and proue the most delightfull to him , when they are duely relished . You will presently agree , that the matter j handle , is the most important and the most weighty , within the whole extent of humane nature , for a worthy and a gallant person to employ himselfe about . The aduantage which man hath ouer vnreasonable creatures , is , that what he doth , is by election ; and he is himselfe master of all his actions ; whereas they are impelled by outward causes , vnto all they doe : it is properly sayd of them , that aguntur magis quam agunt : He onely is free : and in all varietyes of circumstances , hath the power to choose one , and to reiect an other . Now , to haue this election wisely made , and becoming a man , requireth that it be steered by knowledge . To do any thing well , a man must first know throughly all that concerneth the action he is about ; and chiefely the end of it . And certainely , of all his actions , the gouernement of himselfe , is the most important , and neereliest concerning him . The end of that gouernement , and of all a mans aymes , is by all men agreed to be Beatitude : that is , his being completely well , and in a condition of enioying the most happinesse , that his nature is capable of . For arriuall whereunto , it is impossible to pitch vpon the direct and sure meanes , vnlesse it be first determined , whether the Beatitude we speake of , do belong to this life , or be not to be attained , till we come to the next : or rather , whether or no , there be an other life besides this , to be happy in . For if there remaineth an eternity vnto vs , after the short reuolution of time we so swiftly runne ouer here on earth ; it is cleare , that all the happinesse which can be imagined in this fleeting state , is not valuable , in respect of the future ; nor any thing we do here is considerable , otherwise then as it conduceth to the making our condition then , better or worse . Now the way to be sure of this , is eyther infallible authority , or euident science . They that rely on the first , depend of others : and they onely who know , are absolutely complete of themselues ; and haue within themselues , the principles whereby to gouerne their actions , in what is of highest consequence to them . It is true , euery body is not of a straine of witt and iudgement , to be of this ranke : and who are not , must be contented to beleeue others , and be satisfyed with what is taught them . But he that will be of a superior orbe , must make this his study . This is the adequate entertainement of a worthy person . To conceiue how high and excellent , this science of gouerning a man in order to Beatitude in the next world is , we may consider , how among all arts that concerne this life , the art of a statesman , vnto whome belongeth to see a common wealthwell gouerned , is by much the noblest . All other arts , are but ministeriall to him . He maketh vse of the soldier , of the lawyer , of the orator , of the antiquary , of the physitian , as best conduceth to the end he aymeth att , of making the commonwealth he gouerneth , happy and flourishing . All other meaner trades serue him in a yet lower degree . Yet after all , he must take his measures from the Metaphysitian or Diuine . For since the gouernement of a society of men , aymeth att giuing them the best being they are capable of ; and since Mans well being here in this life , is but instrumentally good , as being the meanes for him to be well in the next life ; It is euident , that the statesmans art , is but instrumentall to that , which sheweth , how euery particular man must gouerne his life , to be partaker of a happy eternity . And consequently , if a statesman haue not this science , he must be subiect to a brauer man then himselfe , whose prouince is to direct all his actions vnto this end . We are told , how reuerently great Cesar listened to the discourses of learned Achoreus , how obseruant Alexander was of his Master Aristotle , how secure Nero trode , whiles Seneca guided his steppes , how humble Constantine was to saint Syluesters precepts , how Charlemaine gouerned himselfe in his most important actions , by Alcuines aduise : In a word , all the great men of antiquity , aswell among the Romanes , as among the Gretians , had their Philosophers , and Diuines in their kind , belonging to them ; from whome they might deriue rules of liuing and doing as they ought vpon all occasions , if themselues were not Masters in that superior and all directing science . He that seeth not by his owne light , must in this dangerous ocean steere by the lanterne which an other hangeth out to him . If the person he relyeth vpon , eyther withholdeth the light from him , or sheweth him a false one , he is presently in the darke , and can not faile of loosing his way . How great an authority had the Augurs and priests among the rude Romanes , to forbid any publike act , or to breake any assembly vpon pretence of Religious duties , when they liked not the businesse that was in agitation ? The like may interessed Diuines among Christians do , if the ministers of state haue not some insight into Diuinity . He leadeth a vexatious life , that in his noblest actions is so gored with scruples , that he dareth not make a steppe , without the authority of an other to warrant him . Yet I do not conclude , that he whome I designe by the character of a braue man , should be a professed or a complete Metaphytian or Diuine , and consummate in euery curious circumstance that belongeth to this science ; it sufficeth him to know it in bulke ; and to haue so much Diuinity , as in common occurrents , to be able to gouerne himselfe ; and in speciall ones , to vnderstand what , and why his Diuine perswadeth him to any thing ; so that euen then , though not without helpe , yet he gouerneth himselfe , and is not blindely gouerned by an other . He that aymeth att being a perfect horseman , is bound to know in generall ( besides the art of riding ) the nature and temper of horses ; and to vnderstand the different qualities of bittes , saddles , and other vtensiles of a horseman ; But the vtmost exactnesse in these particulars , belongeth to farriers , saddlers , smithes , and other tradesmens of all which , the iuditious rider knoweth how to make due vse , when he hath occasion , for his principall end ; which is , orderly gouerning his horse . In like manner , he whom we designe by a complete braue man , must know solidely the maine end of what he is in the world for : and withall , must know how to serue himselfe when he pleaseth , and that it is needfull to him , of the Diuines high contemplations , of the Metaphysitians subtile speculations , of the naturall Philosophers minute obseruations , of the Mathematicians nice demonstrations ; and of whatsoeuer else of particular professions , may conduce to his end ; though without making any of them his professed businesse . To lay groundes for such knowledge as this , is the scope of my ensuing discourse . My first ayme , was to begett it in my selfe : to which end , the digesting my thoughts into order , and the setting them downe in writing , was necessary : for without such strict examination of them , as the penning them affordeth one meanes to make , they would hardly haue auoyded being disioynted and rouing ones . Now that I haue done that , my next ayme is that you , vnto whom I wish as much good as to my selfe , may reape as much benefit by the studying it , as I haue done by the composing it . My end then being a priuate one ( as looking no further then you my sonne , and my selfe ) I haue not endeauoured to expresse my conceptions eyther in the phrase , or in the language of the schooles . It will serue our turne , to comprehend the substance , without confining our selues to any scrupulous exactnesse , in what concerneth onely forme . And the same consideration hath made me passe slightly ouer many particulars , in my first Treatise of the Nature of Bodies ; vpon which learned and witty men might spinne out large volumes . For in that part , I ayme no further , then to shew what may be effected by corporeall agents . There , possibility serueth my turne , as well as the determinate indiuisible point of truth . I am obliged to that , onely in my maine great theme ; which is the soule . In regard of which , the numerous crooked narrow cranies , and the restrayned flexuous riuolets of corporeall thinges , are all contemptible , further then the knowledge of them serueth to the knowledge of the soule . And a gallant man , whose thoughts flye att the highest game , requireth no further insight into them , then to satisfy himselfe by what way they may be performed ; and deemeth it farre too meane for him , to dwell vpon the subtilest of their mysteries for science sake . Besides this liberty that the scope I ayme att alloweth me of passing very cursorily ouer sundry particulars ; I find now att my reading ouer all together , what I haue written to deliuer it to the Printer , that euen in that which I ought to haue done to comply with my owne designe and expectation , I am fallen very short ; so that if I had not vnwarily too farre engaged my selfe for the present publishing it , truly I should haue kept it by me , till I had once againe gone ouer it . I find the whole piece very confusedly done ; the stile vnequall and vnpolished ; many particulars ( when they are not absolutely necessary to my maine drift ) too slightly touched , and farre from being driuen home : and in a word , all of it seemeth to be rather but a loose modell and roughcast of what I designe to do , then a complete worke throughly finished . But since by my ouerforward promising of this piece to seuerall frindes , that haue beene very earnest for it , I haue now brought my selfe to that passe , that it would ill become me to delay any longer the publishing of some thing vpon this subiect ; and that obligations of an other nature permitt me not att the present to dwell any longer vpon this ( besides that , so laysy a braine as mine is , groweth soone weary when it hath so entangled a skeane as this is to vnwind ) I now send it you as it is ; but with a promise , that att my first leisure , I will take a strict suruey of it ; and then in an other edition , will polish , correct and adde what shall appeare needfull to me . If any man shall take the booke out of your hand , inuited by the title and subiect to looke into it ; I pray you in my behalfe represent vnto him , how distant my profession is , and how contrary my education hath beene , from writing of bookes . In euery art , the plainest that is , there is an apprentiship necessary , before it can be expected one should worke in it a fashionable piece . The first attemptes are alwayes very imperfect ayminges ; and are scarce discernable what they are meaned for , vnlesse the master guide his schollers hand . Much more will the same happen in so difficult and spiny an affaire , as the writing vpon such a nice and copious subiect as this is , to one that is so wholy ignorant of the lawes of methode as I am . This free and ingenuous acknowledgement on my side , will I hope preuayle with all ingenuous persons , who shall reade what I haue written , to aduertise me fairely ( if they iudge it worth their while ) of what they dislike in it : to the end that in an other more accurate edition , I may giue them better satisfaction . For besides what faylinges may be in the matter , I can not doubt but that euen in the expressions of it , there must often be great obscurity and shortenesse ; which I , who haue my thoughts filled with the thinges themselues , am not aware of . So that , what per aduenture may seeme very full to me , because euery imperfect touch bringeth into my minde the entire notion and whole chaine of circumstances belonging to that thing I haue so often beaten vpon ; may appeare very crude and maymed to a stranger , that can not guesse what I would be att , otherwise then as my direct wordes do leade him . One thing more I shall wish you to desire of them who happily may peruse these two Treatises ; aswell for their owne sakes , as for mine . And that is , that they will not passe their censure vpon any particular piece , or broken parcell of eyther of them , taken by it selfe . Lett them draw the entire thridde through their fingers , and lett them examine the consequentnesse of the whole body of the doctrine I deliuer ; and lett them compare it by a like suruey with what is ordinarily taught in the schooles : and if they find in theirs , many brackes and short endes which can not be spunne into an euen piece , and in mine , a faire coherence throughout ; I shall promise my selfe a fauourable doome from them , and that they will haue an acquiescence in themselues to what I haue here presented them with : whereas , if they but rauell it ouer loosely , and pitch vpon disputing against particular conclusions , that att the first encounter of them single , may seeme harsh vnto them , ( which is the ordinary course of flashy wits , who can not fadome the whole extent of a large discourse ) it is impossible but that they should be very much vnsatisfyed of me ; and goe away with a persuasion , that some such truthes as vpon the whole matter are most euident ( one stone in the arch supporting an other , and the whole ) are meere chymeras and wilde paradoxes . But ( Sonne ) it is time my booke should speake it selfe , rather then I speake any longer of it here . Reade it carefully ouer , and lett me see by the effects of your gouerning your selfe , that you make such right vse of it , as I may be comforted in hauing chosen you to bequeath it vnto . God in heauen blesse you . Paris the last of August 1644. Your Louing Father KENELME DIGBY . A TABLE OF THE CHAPTERS ▪ AND MATTERS HANDLED IN THE FIRST TREATISE CONCERING BODIES . CHAP. I. THe Preface . A Preamble to the whole discourse ; concerning notions in generall . pag. 1. § . 1. Quantity is the first , and most obuious affection of a body ibid. § . 2. Wordes do not expresse thinges as they are in themselues , but onely as they are painted in the mindes of men . pag. 2. § . 3. The first error that may arise from hence ; which is a multiplying of thinges , where no such multiplication is really found . ibid. § . 4. A second error ; the conceiuing of many distinct thinges as really one thing . pag. 3. § . 5. Great care to be taken to auoyde the errors , which may arise from our manner of vnderstanding thinges . pag. 4. § . 6. Two sorts of wordes to expresse our notions , the one common to all men , the other proper to schollers . pag 5. § . 7. Great errors arise by wresting wordes from their common meaning to expresse a more particular or studied notion . pag. 6. CHAP. II. Of Quantity . pag. 8. § . 1. Wee must know the vulgar and common notion of Quantity that wee may vnderstand the nature of it . ibid. § . 2. Extension or diuisibility is the common notion of Quantity . pag. 9. § . 3. Partes of Quantity are not actually in their whole . pag. 10. § . 4. If partes were actually in their whole , Quantity would be composed of indiuisibles . ibid. § . 5. Quantity can not be composed of indiuisibles . pag. 11. § . 6. An obiection to prooue that partes are actually in Quantity ; with a declaration of the mistake from whence it proceedeth . pag. 12. § . 7. The solution of the former obiection : andthat sense can not discerne whether one part be distinguished from another , or no ▪ pag. 13. § . 8. An enumeration of the seuerall specieses of Quantity , which confirmeth that the essence of it is diuisibility . pag. 14. CHAP. III. Of Rarity and Density . pag. 15. § 1. What is meant by Rarity and Density . ibid. § . 2. It is euident that some bodies are rare and others dense ; though obscure , how they are such . pag. 16. § . 3. A breife enumeration of the seuerall properties belonging to rare and dense bodies . ibid. § . 4. The opinion of those Philosophers declared , who putt rarity to consist in an actuall diuision of a body into litle pates . pag. 17. § . 5. The former opinion reiected , and the ground of their error discouered . pag. 18. § . 6. The opinion of those Philosophers related , who putt rarity to consist in the mixtion of vacuity among bodies . pag. 19. § . 7. The opinion of vacuities refuted . pag. 20. § . 8. Rarity and Density cosist in the seuerall proportions which Quantity hath to its substance . pag. 22. § . 9. All must admitt in Physicall bodies , a Metaphysicall composition . pag. 24. CHAP. IV. Of the foure first qualities : and of the foure Elements . pag. 26. § . 1. The notions of density and rarity haue a latitude capable of infinite variety . ibid. § 2. How moystnesse and drynesse are begotten in dense bodies . pag. 27. § . 3. How moystnesse and drynesse are begotten in rare bodies . pag. 28. § . 4. Heate is a property of rare bodies , and cold of dense ones . pag. 28. § . 5. Of the two dense bodies , the lesse dense is more cold : but of the two rare ones , the lesse rare is lesse hoat . pag. 29. § . 6. The extreme dense body is more dry , then the extreme rare one . pag. 30. § . 7. There are but foure simple bodies : and these are rightly named Elements . ibid. § . 8. The Author doth nott determine whether euery element doth comprehend vnder its name one only lowest species , or many : nor whether any of them be found pure . pag. 31. CHAP. V. Of the operations of the Elements in generall . And of their Actiuities compared with one another . pag. 32. § 1. The first operation of the Elements is diuision , out of which resulteth locall motion . ibid. § . 2. What place is : both notionally , and really . pag. 33. § . 3. Locall motion is that diuision , whereby a body chāeth its place . pag. 34. § . 4. The nature of quantity of it selfe is sufficient to vnite a body to its place . ibidem . § . 5. All operations amongst bodies , are eyther locall motion , or such as follow out of locall motion . pag. 35. § . 6. Earth compared to water in actiuity . pag. 36. § . 7. The manner whereby fire getteth in fewel : prooueth that it exceedeth earth in actiuity . ibid. § . 8. The same is prooued by the manner , whereby fire cometh ut of fewell and worketh vpon other bodies . pag. 37. CHAP. VI. Of Light : what it is . pag. 39. § . 1. In what sense the Author reiecteth qualities . ibid. § . 2. In what sense the Author doth admitt of qualities . pag. 40. § . 3. Fiue arguments proposed to proue that light is not a body . pag. 41. § . 4. The two first reasons to proue light to be a body are , the resemblance it hath with fire ; and because if it were a quality , it would alwayes produce an equall to it selfe . pag. 42. § . 5. The third reason ; because if we imagine to our selues the substance of fire to be rarifyed , it will haue the same appearences which light hath . pag. 43. § . 6. The fourth reason , from the manner of the genertion and corruption of light , which agreeth with fire . ibid. § . 7. The fifth reason ; because such properies belong to light as agree only vnto bodies . pag. 45. CHAP. VII . Two objections answered against light being fire , a more ample proofe of its being such . ibid. § . 1. That all light is hoat and apt o heate . ibid. § . 2. The reason why our bodies for the most part do not feele the heate of pure light . pag. 46. § . 3. The experience of burningglasses , and of soultry gloomy weather , proue light to be fire . pag. 48. § . 4. Philosophers ought not to be iudge ot thinges by the rules of vulgar people . ibidem . § . 5. the different names of light and fire proceede from different notions of the same substance . pag. 49. § . 6. The reason why many times fire and heate are depriued of light . pag. 50. § . 7. What becometh of the body of light , when it dyeth ibid. § . 8. An experiment of some who pretend , that light may be precipitated into pouder . pag. 51. § . 9. The Authors opinion concerning lampes , pretended to haue been found in tombes , with inconsumptible lights . ibid. CHAP. VIII . An answere to three other objections formely proposed , against light being a substance . pag. 53. § . 1. Light is not really in euery part of the roome it enlighteneth , nor filleth entirely any sensible part of it , though it seeme to vs to do so . ibid. § . 2. Tha least sensible poynt of a diaphanous body , hath roome sufficient to containe both ayre and light , together with a multitude of beames issuing from seuerall lights , without penetrating one another . pag. 54. § . 3. That light doth not enlighten any roome in an instant ; and that the great celerity of its motion doth make it inperceptible to our senses . pag. 56. § . 4. The reason why the motion of light , is not discerned comingtowardes vs ; and that there is some reall tardity in it . pag. 58. § . 5. The planets are not certainely euer in that place where they appeare to be . pag. 59. § . 6. The reason why light being a body , doth not by its motion shatter other bodies into pieces . ibid. § . 7. The reason why the body of light is neuer perceiued to be fanned by the wind . pag. 61. § . 8. The reasons , for , and against lights being a body , compared together . pag. 62. § . 9. A summary repetition of the reasons , which prooue that light is fire . ibidem . CHAP. IX . Of locall Motion in common . pag 63. § . 1. No locall motion can be performed without succession . ibid. § . 2. Time is the common measure of all succession . pag. 64. § . 3. What velocity is , and that it can not be infinite . ibid. § . 4. No force so litle , that is not able to moue the greatest weight imaginable . pag. 65. § . 5. The cheife principle of Mechanikes deduced out of the former discourse . pag. 66. § . 6. No moueable can passe from rest to any determinate degree of velocity , or from a lesser degree to a greater , without passing through all the intermediate degrees , which are below the obtained degree . pag. 67. § . 7. The conditions which helpe to motion , in the moueable are three , in the medium , one . pag 69. § . 8. No body hath any intrinsecall vertue to moue it selfe towardes any determinate part of the vniuerse . pag. 70. § . 9. The encrease of motion is alwayes made in the proportion of the odde numbers . ibid. § . 10. No motion can encrease for euer without coming to a periode . pag. 72. § . 11. Certaine problemes resolued concerning the proportion of some mouing Agents compared to their effects . pag 73. § . 12. When a moueable cometh to rest , the motion doth decrease according to the rules of encrease . pag. 75. CHAP. X. Of Grauity and Leuity ; and of Locall Motion , commonly termed Naturall . pag. 76. § . 1. Those motions are called naturall , which haue constant causes ; and those violent , which are contrary to them . ibid. § . 2. The first and most generall operation of the sunne , is the making and raising of atomes . ibid. § . 3. The light rebounding from the earth with atomes , causeth two streames in the ayre ; the one ascending the other descending ; and both of them in a perpendicular line . pag. 77. § . 4. A dense body placed in the ayre betweene the ascending and descending streame , must needes descend . pag. 78. § . 5. A more particular explication of all the former doctrine touching grauity . pag. 79. § . 6. Grauity and leuity do not signify an intrinsecall inclination to such a motion in the bodies themselues which are termed heauy and light . pag. 81. § . 7. The more dense a body is , the more swiftly it descendeth . ibid. § . 8. The velocity of bodies descending doth not encrease in proportion to the difference that may be betweene their seuerall densities . pag. 82. § . 9. More or lesse grauity doth produce a swifter or a slower descending of a heauy body . Aristotles argument to disproue motion in vacuo , is made good . pag. 84. § . 10. The reason why att the inferiour quarter of a circle , a body doth descend faster by the arch of that quarter , then by the chord if it . pag. 85. CHAP. XI . An answere to objections against the causes of naturall motion , auowed in the former chapter ; and a refutation of the contrary opinion . pag. 86. § . 1. The first obiection answered ; why a hollow body descendeth slower then a solide one . pag. 86. § . 2. The second obiection answered , and the reasons shewne , why atomes do continually ouertake the descending dense body . pag. 88. § . 3. A curious question left vndecided . pag. 89. § . 4. The fourth obiection answered ; why the descent of the same heauy bodies , is equall in so great inequality of the atomes which cause it . ibidem . § . 5. The reason why the shelter of a thicke body doth not hinder the descent of that which is vnder it . pag. 91. § . 6. The reason why some bodies sinke , others swimme . pag. 92. § . 7. The fifth obiection answered concerning the descending of heauy bodies in streames . pag. 93. § . 8. The sixt obiection answered : and that all heauy elements do weigh in their owne spheres . pag. 95. § . 9. The seuenth obiection answered : and the reason why we do not feele the course of the ayre and atomes that beate continually vpon vs. ibidem . § . 10. How in the same body , grauity may be greater then density , and density then grauity ; though they be the same thing . pag. 96. § . 11. The opinion of grauities being an intrinsecall inclination of a body to the center , refuted by reason . pag , 97. § . 12. The same opinion refuted by seuerall experiences . pag. 98. CHAP. XII . Of Violent Motion . pag. 100. § . 1. The state of the question touching the cause of violent motion . ibid. § . 2. That the medium is the onely cause , which continueth violent motion . ibidem . § . 3. A further explication of the former doctrine . pag. 101. § . 4. That the ayre hath strength enough to continue violent motion in a moueable . pag. 102. § . 5. An answere to the first obiection ; that ayre is not apt to conserue motion ▪ And how violent motion cometh to cease . pag 103. § . 6. An answere to the second obiection ; that the ayre hath no power ouer heauy bodies . pag. 104. § . 7. An answere to the third obiection , that an arrow should fly faster broadwayes then long wayes . pag. 105. CHAP. XIII . Of three sortes of violent motion , Reflexion , Vndulation , and Refraction . pag. 106. § . 1. That reflexion is a kind of violent motion . ibid. § . 2. Reflection is made at equall angles . ibid. § . 3. The causes and properties of vndulation . pag. 107. § . 4. Refraction at the entrance into the reflectent body is towardes the perpendicular ; at the going out it , is from it ; when the second superficies is parallel to the first . pag. 108. § . 5. A refutation of Monsieur Des Cartes his explication of refraction pag. 109. § . 6. An answere to the arguments brought in fauour of Monsieur Des Cartes his opinion . pag. 111. § . 7. The true cause of refraction of light both at its entrance , and at its going out from the reflecting body . pag. 112. § . 8. A generall rule to know the nature of reflection and refractions in all sortes of surfaces . pag. 113. § . 9. A body of greater partes and greater pores , maketh a greater refraction then one of lesser partes and lesser pores . pag. 114. § . 10. A confirmation of the former doctrine , out of the nature of bodies that refract light . pag. 115. CHAP. XIV . Of the composition , qualities , and generation of Mixed bodies . pag. 116. § . 1. The connexion of this chapter with the rest , and the Authors intent in it . ibid. § . 2. That there is a least cise of bodies ; and that this least cise is found in fire . pag. 117. § . 3. The first coniunction of partes is in bodies of least cise ; and it is made by the force of Quantity . ibid. § . 4. The second sort of coniunction , is compactednesse in simple Elements , and it procedeth from density . pag. 118. § . 5. The third coniunction is of parres of different Elements , and it proceedeth from quantity and density together . ibid. § . 6. The reason why liquide bodies do easily ioyne together ; and dry ones difficultly . pag. 119. § . 7. That no two hard bodies can touch one an other immediately . ibid. § . 8. How mixed bodies are framed in generall . pag. 121. § . 9. The cause of the seuerall degrees of solidity in mixed bodies . ibid. § . 10. The rule where vnto are reduced all the seuerall combinations of Elements in compounding of mixed bodies . pag. 122. § . 11. Earth and water are the basis of all permanent mixed bodies . pag. 123. § . 12. What kind of bodies those are where water is the basis , and earth the predominant Element ouer the other two . ibid. § . 13. Of those bodies , where water being the basis ayre is the predominant Element . ibid. § . 14. What kind of bodies result , where water is the basis and fire the predominant Element . pag. 124. § . 15. Of those bodies , where water is in excesse , it alone being both the basis , and the predominant Element . pag. 125. § . 16. Of those bodies , where Earth alone is the basis , and also the predominant in excesse ouer the other three Elements . ibid. § . 17. Of those bodies where Earth is the basis , and water the predominant Element ouer the other two . ibid. § . 18. Of those bodies , where earth being the basis ayre is the predominant . ibid. § . 19. Of those bodies , where Earth being the basis , fire is the predominant . pag. 126. § . 20. All the secōd qualities of mixed bodies , arise from seuerall combinations of the first qualities : and are att last resolued into seuerall degrees of rarity and density . ibid. § . 21. That in the planets and starres there is a like variety of mixed bodies cause by light as here vpon Earth . pag. 127. § . 22. In what manner the Elements do worke vpon one an other , in the composition of mixed bodies : and in particular fire which is the most actiue . ibid. § . 23. A particular declaration touching the generation of mettalls . pag. 128. CHAP. XV. Of the dissolution of Mixed bodies . pag. 130. § . 1. Why some bodies are brittle , and others tough , or apt to withstand outward violence the first instrument to dissolue mixed bodies . ibid. § . 2. How outward violence doth worke vpon the most compacted bodies . pag. 131. § . 3. The seueral effects of fire , the second and chiefest instrument to dissolue all compounded bodies . ibid. § . 4. The reason why some bodies are not dissolued by fire . pag. 132. § . 5. The reason why fire melteth gold , but can not consume it . ibid. § . 6. Why leade is easily consumed and calcined by fire . pag. 133. § . 7. Why and how some bodies are diuided by fire into spirits , waters , oyles saltes and earth . And what those partes are . ibid. § . 8. How water the third instrument to dissolue bodies , dissolueth calx into salt ; and so into Terra damnata . pag. 135. § . 9. How water mingled with salt , becometh a most powerfull Agent to dissolue other bodies . pag. 136. § . 10. How putrefaction is caused . ibid. CHAP. XVI . An explication of certaine Maximes touching the operations , and qualities of bodies : and whether the Elements be found pure in any part of the world . pag. 137. § . 1. What is the sphere of actiuity in corporeall Agents . ibid. § . 2. The reason why no body can worke in distance . pag. 138. § . 3. An obiection answered against the manner of explicating the former axiome . pag. 139 § . 4. Of reaction : and first in pure locall motion , that each Agent must suffer in acting and acte in suffering . ibid. § . 5. The former doctrine applyed to other locall motions designed by particular names . And that Suisseths argument is of no force against this way of doctrine . pag. 141. § . 6. Why some notions do admitt of intension and Remission ; and others do not . ibid. § . 7. That in euery part of our habitable world ; all the foure Elements , are found pure in small atomes ; but not in any great bulke . pag. 142. CHAP. XVII . Of Rarefaction and Condensation the two first motions of particular bodies . pag. 144. § . 1. The Authors intent in this and the following chapters . ibid. § . 2. That bodies may be rarifyed , both by outward heat ; aud how this is performed . pag. 145. § . 3. Of the great effects fo Rarefaction . pag. 147. § . 4. The first manner of condensation , by heate . pag. 148. § . 5. The second manner of condensation by cold . pag. 149. § . 6. That yce is not water rarifyed but condensed . pag. 151. § . 7. How wind , snow , and haile are made ; and wind by raine allayed . pag. 152. § . 8. How partes of the same or diuers bodies , are ioyned more strongly together by condensation . pag. 153. § . 9. Vacuites can not be the reason , why water impregnated to the full with one kind of salt , will notwithstanding receiue more of an other . pag. 154. § . 10. The true reason of the former effect . pag. 155. § . 11. The reason why bodies of the same nature do ioyne more easily together then others . pag. 156. CHAP. XVIII . Of an other motion belonging to particular bodies , called Attraction ; and of certaine operations , termed Magicall . pag. 157. § . 1. What Attraction is , and from whence it proceedeth . ibid. § . 2. The true sense of the Maxime , that Nature abhorreth from vacuity . pag. 158. § . 3. The true reason of attraction . pag. 159. § . 4. Water may be brought by the force of attraction to what height soeuer . pag. 160. § . 5. The doctrine touching the attraction of water in syphons . ibid : § . 6. That the syphon doth not proue water to weigh in its owne orbe . pag. 161. § . 7. Concerning attraction caused by fire . pag. 162. § . 8. Concerning attraction made by vertue of hoat bodies , amulets etc. pag. 163. § . 9. The naturall reason giuen for diuers operations , esteemed by some to be magicall . ibid. CHAP. XIX . Of three other motions belonging to particular bodies Filtration , Restitution , and Electricall attraction . pag. 166. § . 1. What is Filtration ; and how it is effected . ibid. § . 2. What causeth the water in filtration to ascend . pag. 167. § . 3. Why the filter will not droppe vnlesse the labell hang lower then the water . ibid. § . 4. Of the motion of Restitution : and why some bodies stand bent , others not . pag. 168. § . 5. Why some bodies returne onely in part to their natural figure ; others entirely . pag. 170. § . 6. Concerning the nature of those bodies which do shrinke and stretch . pag. 171. § . 7. How great and wonderfull effects , proceed from small , plaine , and simple principles . ibid. § . 8. Concerning Electricall attraction , and the causes of it . pag. 172. § . 9. Cabeus his opinion refuted concerning the cause of Electricall motions . pag. 174. CHAP. XX. Of the Loadestones generation ; and its particular motions . pag. 175. § . 1. The extreme heat of the sunne vnder the zodiake , draweth a streame of ayre from each Pole into the torride zone . ibid. § . 2. The atomes of these two streames coming together are apt to incorporate with one an other . pag. 176. § . 3. By the meeting and mingling together of these streames att the Equator , diuers riuolets of atomes of each Pole , are continuated from one Pole to te other . pag. 177. § . 4. Of these atomes incorporated with some fitt matter in the bowels of the earth , is made a stone . pag. 179. § . 5. This stone worketh by emanations , ioyned with agreeing streames that meete them in the ayre ; and in fine it is a loadestone . ibid. § . 6. A methode for making experiences vpon any subiect . pag. 181. § . 7. The loadestones generation by atomes flowing from both Poles , is confirmed by experiments obserued in the stone it selfe . ibid. § . 8. Experiments to proue that the loadestone worketh by emanations ▪ meeting with agreeing streames . pag. 182. CHAP. XXI . Positions drawne out of the former doctrine , and confirmed by experimentall proofes . pag. 185. .1 . The operations of the loadestone are wrought by bodies and not by qualities . ibid. § . 2. Obiections against the former position answered . pag. 186. § . 3. The loadestone is imbued with his vertue from an other body . ibid. § . 4. The vertue of the loadestone is a double , and not one simple vertue . 188. § . 5. The vertue of the laodestone worketh more strongly in the Poles of it then in any other part . ibid. § . 6. The laodestone sendeth forth its emanations spherically . Which are of two kindes : and each kind is strongest in that hemisphere , through whose polary partes they issue out . ibid. § . 7. Putting two loadestones within the sphere of one an other , euery part of one laodestone , doth not agree with euery part of the other loadestone . pag 189. § . 8. Concerning the declination and other respects of a needle , towardes the loadestone it toucheth . ibid. § . 9. The vertue of the laodestone goeth from end to end in lines almost paralelle to the axis . pag. 191. § . 10. The vertue of loadestone is not perfectly sphericall though the stone be such . pag. 192. § . 11. The intention of nature in all the operations of the loadestone , is to make an vnion betwixt the attractiue and attracted bodies . ibid. § . 12. The maine globe of the earth is not a loadestone . ibid. § . 13. The laodestone is generated in all partes or climats of the earth . pag. 193. § . 14. The conformity betwixt the two motions of magnetike thinges , and of heauy thinges . ibid. CHAP. XXII . A solution of certaine Problemes concerning the loadestone , and a short summe of the whole doctrine touching it . pag. 194. § . 1. Which is the North , and which the South Pole of a loadestone . ibid. § . 2. Whether any bodies besides magnetike ones be attractiue . ibid. § . 3. Whether an iron placed perpendicularly towardes the earth doth gett a magneticall vertue of pointing towardes the north , or towardes the south in that end that lyeth downewardes . pag. 195. § . 4. Why loadestones affect iron better then one an other . ibid. § . 5. Gilberts reason refuted touching a capped loadestone , that taketh vp more iron then one not capped ; and an iron impregnated that in some case draweth more strongly then the stone it selfe . ibid. § . 6. Galileus his opinion touching the former effects refuted . pag. 196. § . 7. The Authors solution to the former questions . pag. 197. § . 8. The reason why in the former case , a lesser loadestone doth draw the interiacent iron from the greater . pag. 198. § . 9. Why the variation of a touched needle from the north , is greater , the neerer you go to the Pole. pag. 199. § . 10. Whether in the same part of the world a touched needle may att one time vary more from the north and att an other time lesse . pag. 200. § . 11. The whole doctrine of the loadestone summed vp in short . pag. 201. CHAP. XXIII . A description of the two sortes of liuing creatures ; Plantes , and Animals : and how they are framed in common to performe vitall motion . pag. 203. § . 1. The connexion of the following Chapters with the precedent ones . ibid. § . 2. Concerning seuerall compositions of mixed bodies . pag. 204. § . 3. Two sortes of liuing creatures . pag. 205. § 4. An engine to expresse the first sort of liuing creatures . ibid. § . 5. An other engine by which may be expressed the second sort of liuing creatures . pag. 207. § . 6. The two former engines and some other comparisons applyed to expresse the two seuerall sortes of liuing creatures . ibid. § . 7. How plantes are framed . pag. 209. § . 8. How sensitiue creatures are formed . pag. 210. CHAP. XXIV . A more particular suruay of the generation of Animals ; in which is discouered what part of the animal is first generated . pag. 213 , § . 1. The opinion that the seede containeth formally euery part of the parent . ibid. § . 2. The former opinion reiected . pag. 214. § . 3. The Authors opinion of this question . pag. 215. § . 4. Their opinion refuted , who hold that euery thing containeth formally all thinges . pag. 216. § . 5. The Authors opinion concerning the generation of Animals declared , and confirmed . pag. 217. § . 6. That one substance is changed into an other . pag. 219. § . 7. Concerning the hatching of chickens , and the generation of other Animals . pag. 220. § . 8. From whence it happeneth that the deficiences , or excrescences of the parents body , are often seene in their children . pag. 221 § . 9. The difference betweene the Authors opinion , and the former one . p. 222 § . 10. That the hart is imbued with the generall specifike vertues of the whole body ; whereby is confirmed the doctrine of the two former paragraphes . pag. 223. § . 11. That the hart is the first part generated in a liuing creature . pag. 225. CHAP. XXV . How a Plant or Animal cometh to that figure it hath . pag. 226. § . 1. That the figure of an Animal is produced by ordinarie second causes , as well as any other corporeall effect . pag. 226. § 2. That the seuerall figures of bodies proceed from a defect in one of ●he three dimensions , caused by the concurrance of accidentall causes . pag. 227 § . 3. The former doctrine is confirmed by seuerall instances . pag 228 § 4. The same doctrine applyed to Plantes . pag. 229 § . 5. The same doctrine declared in leafes of trees . ibid. § . 6. The same applyed to the bodies of Animals pag. 230 § . 7. In what sense the Author doth admitt of Vis formatrix . pag. 231 CHAP. XXVI . How motion beginneth in liuing creatures . And of the motion of the hart ; circulation of the bloud ; Nutrition ; Augmentation ; and corruption or death . pag. 232 § . 1. Fromwhence doth proceed the primary motion and growth in Plantes . ibid. § . 2. Monsieur des Cartes his opinion touching the motion of the hart . p. 233 § . 3. The former opinion reiected . ibid. § . 4. The Authors opinion concerning the motion of the hart . pag. 234 § . 5. The motion of the hart dependeth originally of its fibers irrigated by bloud . pag. 236 § . 6. An obiection answered against the former doctrine . pag. 237 § . 7. The circulation of the bloud , and other effects that follow the motion of the hart . pag. 238 § . 8. Of Nutrition . pag. 239 § . 9. Of Augmentation . pag. 240 § . 10. Of death and sicknesse . pag. 241 CHAP. XXVII . Of the motions of sense ; and of the sensible qualities in generall ; and in particular of those which belong to Touch , Tast , and Smelling . pag. 242 § . 1. The connexion of the subsequent chapters with the precedent . ibid. § . 2. Of the senses and sensible qualities in generall . And of the end for which they serue . ibid. § . 3. Of the sense of touching : and that both it and its qualities are bodies . 244 § . 4. Of the tast and its qualities : that they are bodies . pag. 245 § . 5. That the smell and its qualities are reall bodies . ibid. § . 6. Of the conformity betwixt the two senses of smelling and tasting . p. 246 § . 7. The reason why the sense of smelling is not so perfect in man as in beastes : with a wonderfull historie of a man who could wind a sent as well as any beast . pag. 247 CHAP. XXVIII . Of the sense of hearing , and of the sensible quality sound . p. 249 § . 1. Of the sense of hearing : and that sound is purely motion . ibid. § . 2. Of diuers artes belonging to the sense of hearing : all which confirme that sound is nothing but motion . pag. 250 § . 3. The same is confirmed by the effects caused by great noises . pag. 251 § . 4. That solide bodies may conueye the motion of the ayre or sound to the organe of hearing . pag. 252 § . 5. Where the motion is interrupted there is no sound . ibid. § . 6. That not only the motion of the ayre but all other motions coming to our eares make sounds . pag. 253 § . 7. How one sense may supply the want of an other . ibid. § . 8. Of one who could discerne sounds of words with his eyes . pag. 254 § . 9. Diuers reasons to proue sound to be nothing els but a motion of some reall body . pag. 256 CHAP. XXIX . Of Sight ; and Colours . pag. 257 § . 1. That Colours are nothing but light mingled with darkenesse ; or the disposition off a bodies superficies apt to reflect light so mingled . ibid. § . 2. Concerning the disposition of those bodies which produce white or blacke coulours . pag. 259 § . 3. The former doctrine confirmed by Aristotles authority , reason , and experience . ibid. § . 4. How the diuersity of coulours doe follow out of various degrees of rarity and density . pag. 260 § . 5. Why some bodies are Diaphanous others opacous . pag. 261 § . 6. The former doctrine of coulours confirmed by the generation of white and Blacke in bodies . pag. 262 CHAP. XXX . Of luminous or apparente Colours . pag. 262 § . 1. Apparitions of coulours through a prisme or triangular glasse are of two sortes . ibid. § . 2. The seuerall parts of the obiect make seuerall angles at their entrance into the prisme . pag. 263 § . 3. The reason why some times the same obiect appeareth throwgh the prisme in two places : and in one place more liuely , in the other place more dimme . ibid. § . 4. The reason of the various colours that appeare in looking throwgh a prisme . pag. 264 § . 5. The reason why the prisme in one position , may make the colours appeare quite contrary to what they did , when it was in an other position . pag. 265 § . 6. The reason of the various colours in generall by pure light passing through a prisme . pag 266 § . 7. Vpon what side euery colour appeareth that is made by pure light passing through a prisme . pag. 267 CHAP. XXXI . The causes of certaine appearances in luminous Colours ; with a conclusion of the discourse touching the senses and the sensible qualities . pag. 268 § . 1. The reason of each seuerall colour in particular caused by light passing through a prisme . pag. 268 § . 2. A difficult probleme resolued touching the prisme . pag. 270 § . 3. Of the rainebow , and how by the colour of any body wee may know the composition of the body it selfe . pag. 272 § . 4. That all the sensible qualities are reall bodies resulting out of seuerall mixtures of rarity and density . pag. 273 § . 5. Why the senses are only fiue in number : with a conclusion of all the former doctrine concerning them . pag. 274 CHAP. XXXII . Of sensation , or the motion whereby sense is properly exercised . 275 § . 1. Monsieur des Cartes his opinion touching sensation . ibid. § . 2. The Authors opinion touching sensation . pag. 276 § . 3. Reasons to persuade the Authors opinion . pag. 277 § . 4. That vitall spiritts are the immediate instruments of sensation by conueying sensible qualities to the braine . pag. 278 § . 5. How sound is conueyed to the braine by vitall spirits . pag. 279 § . 6. How colours are conueyed to the braine by vitall spirits . pag. 280 § . 7. Reasons against Monsieur des Cartes his opinion . ibid. § . 8. That the symptomes of the palsie do no way confirme Monsieur des Cartes his opinion . pag. 282 § . 9. That Monsieur des Cartes his opinion , can not giue a good account , how thinges are conserued in the memory . ibid. CHAP. XXXIII . Of Memory . pag. 284 § . 1. How thinges are conserued in the memory . ibid. § . 2. How thinges conserued in the memory are brought backe into the fantasie . pag. 285 § . 3. A Confirmation of the former doctrine . pag. 286 § 4. How thinges renewed in the fantasie , returne with the same circumstances that they had at first . pag. 286 § . 5. How the memory of thinges past is lost , or confounded : and how it is repaired againe . pag. 287 CHAP. XXXIV . Of voluntary motion : Naturall faculties : and passions . pag. 288 § . 1. Of what matter the braine is composed . ibid. § . 2. What is voluntary motion . pag. 289 § . 3. What those powers are which are called naturall faculties . ibid. § . 4. How the attractiue and secretiue faculties worke . pag. 290 § . 5. Concerning the concoctiue faculty . pag. 291 § . 6. Concerning the retentiue and expulsiue faculties . ibid. § . 7. Concerning expulsion made by Physicke . pag. 292 § . 8. How the braine is moued to worke voluntary motion . pag. 292 § . 9. Why pleasing obiects doe dilate the spirits , and displeasing ones contract them . pag. 294 § . 10. Concerning the fiue senses for what vse and end they are . ibid. CHAP. XXXV . Of the materiall instrument of Knowledge and Passion ; of the seuerall effects of Passions ; of Paine and Pleasure ; and how the vitall spirits are sent from the braine into the intented partes of the body , without mistaking their way . pag. 296 § . 1. That Septum Lucidum is the seat of the fansie . ibid. § . 2. What causeth vs to remember not only the obiect it selfe , but also that we haue thought of it before . pag. 297 § . 3. How the motions of the fantasie , are deriued to the hart . ibid. § . 4. Of paine and pleasure . pag. 298 § . 5. Of Passion . ibid. § . 6. Of seuerall pulses caused by passions . pag. 299 § . 7. Of seuerall other effects caused naturally in the body by passions . p. 300 § . 8. Of the diaphragma . pag. 302 § . 9. Concerning paine and pleasure caused by the memory of thinges past . pag. 303 § . 10. How so small bodies as atomes are , can cause so great motions in the hart . pag. 304 § . 11. How the vital spirits sent from the braine , do runne to the intended part of the body without mistake . ibid. § . 12. How men are blinded by Passion . pag. 305 CHAP. XXXVI . Of some actions of beastes , that seeme to be formall actes of reason , as doubting , resoluing , inuenting . pag. 306 § . 1. The order and connexion of the subsequent Chapters . ibid. § . 2. From whence proceedeth the doubting of beastes . pag. 307 § . 3. Concerning the inuention of Foxes and other beastes . ibid. § . 4. Of foxes that catch hennes by lying vnder their roost , and by gazing vpon them . pag. 309 § . 5. From whence proceedeth the foxes inuention to ridde himselfe of fleas . pag. 311 § . 6. An explication of two other inuentions of foxes . pag. 312 § . 7. Concerning Mountagues argument to prooue that dogges make syllogismes . ibid. § . 8. A declaration how some tricks are performed by foxes , which seeme to argue discourse . pag. 313 § . 9. Of the Iaccatrays inuention in calling beastes to himselfe . pag. 314 § . 10. Of the Iaccalls designe in seruing the lyon . ibid. § . 11. Of seuerall inuentions of fisshes . ibid. § . 12. A discouery of diuers thinges done by hares , which seeme to argue discourse . pag. 315 § . 13. Of a foxe reported to haue weighed a goose , before he would venture with it ouer a riuer ; and of fabulous stories in common . pag. 316 § . 14. Of the seuerall cryings and tones of beastes : with a refutation of those authours who maintaine them to haue compleat languages . pag. 317 CHAP. XXXVII . Of the docility of some irrationall animals ; and of certaine continuate actions of a long tract of time so orderly performed by them , that they seeme to argue knowledge in them . pag. 319 § . 1. How hawkes and other creatures are taught to doe what they are browght vp to . ibid. § . 2. Of the Baboone that played on a guitarre . 320 § . 3. Of the teaching of Elephantes and other beastes to doe diuers tricks . 321 § . 4. Of the orderly traine of actions performed by beastes in breeding their young ones . pag. 322 CHAP. XXXVIII . Of prescience of future euentes , prouidencies , the knowing of thinges neuer seene before ; and such other actions , obserued in some liuing creatures ; which seeme to be euen aboue the reason that is in man himselfe . pag. 327 § . 1. Why beastes are affraide of men . ibid. § . 2. How some qualities caused at first by chance in beastes , may passe by generation to the whole offspring . pag. 328 § . 3. How the parents fantasie doth oftentimes worke strange effects in their issue . pag. 329 § . 4. Of Antipathies . pag. 330 § . 5. Of Sympathies . pag. 333 § . 6. That the Antipathy of beastes towards one an other , may be taken away by assuefaction . pag. 334 § . 7. Of longing markes seene in children . pag. 335 § . 8. Why diuers men hate some certaine meates , and particularly cheese . 336 § . 9. Corcerning the prouidence of Aunts in laying vp in store for winter . 337 § . 10. Concerning the foreknowing of beastes . pag. 338 The Conclusion of the first Treatise . pag. 340 A TABLE OF THE CHAPTERS AND MATTERS HANDLED IN THE SECOND TREATISE CONCERNING MAN'S SOVLE . THE Preface . pag. 349 CHAP. 1. Of simple Apprehensions . pag. 355 § . 1. What is a right apprehension of a thing . ibid. § . 2. The very thing it selfe is truly in his vnderstanding who rightly apprehendeth it . pag. 356 § . 3. The Apprehension of thinges comming vnto vs by our senses , are resoluable into other more simple apprehensions . pag. 358 § . 4. The apprehension of a Being is the most simple and Basis of all the rest . ibid. § . 5. The apprehension of a thing is in next degree to that of Being , and it is the Basis of all the subsequent ones . ibid. § . 6. The apprehension of thinges knowne to vs by our senses , doth consist in certaine respects betwixt two thinges . pag. 359 § . 7. Respect or relation hath not really any formall being , but only in the apprehension of man. ibid. § . 8. That Existence or being is the proper affection of man : and that mans soule is a comparing power . pag. 360 § . 9. A thing by coming into the vnderstanding of man , looseth nothing of its owne peculiar nature . ibid. § . 10. A multitude of thinges may be vnited in mans vnderstanding without being mingled or confounded together . pag. 361 § . 11. Of abstracted and concrete termes . pag. 362 § . 12. Of vniuersal notions . pag. 363 § . 13. Of apprehending a multitude vnder one notion . pag. 364 § . 14. The power of the vnderstanding reacheth as farre as the extent of being . pag. 365 CHAP. II. Of Thinking and Knowing . pag. 365 § . 1. How a iudgement is made by the vnderstanding . ibid. § . 2. That two or more apprehensions are identifyed in the soule by vniting them in the stocke of being . pag. 366 § . 3. How the notions of a substantiue and an adiectiue , are vnited in the soule , by the common stocke of being . pag. 367 § . 4. That a settled iudgement becometh a part of our soule . pag. 368 § . 5. How the soule commeth to deeme or settle a iudgement . ibid. § . 6. How opinion is begotten in the vnderstanding . pag. 371 § . 7. How faith is begotten in the vnderstanding . pag. 372 § . 8. Why truth is the perfection of a reasonable soule : and why it is not found in simple apprehensions as well as in Enuntiations . ibid. § . 9. What is a solid iudgement , and what a slight one . pag. 373 § . 10. What is an acute iudgement , and what a dull one . pag. 375 § . 11. In what consisteth quicknesse and Clearenesse of iudgement : and there oposite vices . ibid. CHAP. III. Of Discoursing . pag. 376 § . 1. How discourse is made . ibid. § . 2. Of the figures and moodes of Syllogismes . ibid. § . 3. That the life of man as man , doth consist in discourse , and of the vast extent of it . pag. 377 § . 4. Of humane actions , and of those that concerne ourselues . pag. 379 § . 5. Of humane actions as they concerne our neighbours . pag. 380 § . 6. Of Logike . ibid. § . 7. Of Grammar . pag. 381 § . 8. Of Rhetorike . ibid. § . 9. Of Poetry . pag. 382 § . 10. Of the Power of speaking . ibid. § . 11. Of arts that concerne dumbe and insensible creatures . pag. 383 § . 13. Of Arithmetike . ibid. § . 14. Of Prudence . ibid. § . 15. Obseruations vpon what hath beene said in this Chapter . pag. 384 CHAP. IIII. How a man proceedeth to Action . pag. 386 § . 1. That humane actions proceed from two seuerall principles , vnderstanding and sense . ibid. § . 2. How our generall and inbred maximes doe concurre to humane action . pag. 387 § . 3. That the rules and maximes of arts doe worke positiuely in vs though we thinke not of them . pag. 388 § . 4. How the vnderstanding doth cast about when it wanteth sufficient grounds for action . pag. 389 § . 5. How reason doth rule ouer sense and passion . ibid. § . 6. How we recall our thoughts from distractions . pag 390 § . 7. How reason is sometimes ouercome by sense and passion . pag. 391 CHAP. V. Containing proofes out of our single apprehensions , that our soule is incorporeall . pag. 393 § . 1. The connection of the subsequent Chapters with the precedent . ibid. § . 2. The existence of corporeall thinges in the soule by the power of apprehension , doth proue her to be immateriall . pag. 394 § . 3. The notion of being , which is innate in the soule , doth proue the same . ibid. § . 4. The same is proued by the notion of respects . pag. 396 § . 5. That corporeall thinges are spiritualized in the vnderstanding by meanes of the soules working in and by respects . ibid. § . 6. That th● abstracting of notions from all particular and indiuiduall accidents , doth proue the immaterialitie of the soule . pag. 397 § . 7. That the vniuersalitie of abstracted notions doth proue the same . ibid. § . 8. That collectiue apprehensions do proue the same . pag. 398 § . 9. The operations of the soule drawing allwayes from multitude to vnitie , do proue the same . 399 § . 10. The difference betwixt the notion of a thing in our vnderstanding , and the impression that correspondeth to the same thing in our fansie , doth proue the same . pag. 400 § . 11. The apprehension of negations and priuations do proue the same . 401 CHAP. VI. Containing proofes of our soules operations in knowing or deeming any thing , that she is of a spirituall nature . pag. 400 § . 1. The manner of iudging or deeming by apprehending two thinges to be iden●ified doth proue the soule to be immateriall . ibid. § . 2. The same is proued by the manner of apprehending opposition in a negatiue iudgement . pag. 403 § . 3. That thinges in themselues opposite to one an other hauing no opposition in the soule , doth prooue the same . pag. 404 § . 4. That the first truthes are identified to the soule . pag. 405 § . 5. That the soule hath an infinite capacitie , and consequently is immateriall . pag. 406 § . 6. That the opposition of contradictory propositions in the Soule doth proue her immaterialitie . ibid. § . 7. How propositions of eternall truth , do proue the immaterialitie of the soule . pag. 407 CHAP. VII . That our discoursing doth prooue our soule to be incorpore all . pag. 408 § . 1. That in discoursing the soule containeth more in it at the same time then is in the fantasie , which prooueth her to be immateriall . ibid. § . 2. That the nature of discourse doth prooue the soule to be ordered to infinite knowledge , and consequently to be immateriall . pag. 409 § . 3. That the most naturall obiects of the soule are immateriall , and consequently the soule her selfe is such . ibid. CHAP. VIII . Containing proofes out of our manner of proceeding to action , that our soule is incorporeall . pag. 410 § . 1. That the soules being a power to order thinges proueth her to be immateriall . ibid. § . 2. That the soules being able to mooue without being mooued , doth prooue her to be immateriall . pag. 411 § . 3. That the soules proceeding to action with an vniuersality , and indifferency doth prooue the same . pag. 412 § . 4. That the quiet proceeding of reason doth prooue the same . pag. 414 § . 5. A conclusion of what hath beene said hetherto in this second Treatise . ibid. CHAP. IX . That our soule is a Substance , and Immortall . pag. 415 § . 1. That Mans Soule is a substance . ibid. § . 2. That man is compounded of some other substance besides his body . ibid. § . 3. That the soule doth subsist of it selfe independently of the body . pag. 416 § . 4. Two other arguments to prooue the same : one positiue , the other negatiue . pag. 417 § . 5. The same is prooued because the soule can not be obnoxious to the cause of mortality . ibid. § . 6. The same is prooued because the soule hath no contrary . pag. 418 § . 7. The same is prooued from the end for which the soule was created . ibid. § . 8. The same is prooued because she can mooue without being mooued . pag. 420 § . 9. The same is prooued from her manner of operation which is grounded in being . ibid. § . 10. Lastly it is prooued from the science of Morality , the principles whereof would be destroied if the soule were mortall . pag. 421 CHAP. X. Declaring what the soule of a man , separated from his body , is : and of her knowledge and manner of working . pag. 422 § . 1. That the soule is one simple knowing act which is a pure substance and nothing but substance . ibid. § . 2. That a separated soule is in no place , and yet is not absent from any place . pag. 424 § . 3. That a separated soule is not in time nor subiect to it . ibid. § . 4. That the soule is an actiue substance , and all in it is actiuitie . pag. 425 § . 5. A description of the soule . pag. 426 § . 6. That a separated soule knoweth all that which she knew whilst she w●s in her bodie . ibid. § . 7. That the least knowledge which the soule acquireth in her bodie of anie one thing , doth cause in her , when she is separated from her bodie a compleat knowledge of all thinges whatsoeuer . pag. 427 § . 8. An answere to the obiections of some Peripatetikes who maintaine the soule to perish with the body . pag. 429 § . 9 The former Peripatetikes refuted out of Aristotle . pag. 431 § . 10. The operations of a separated soule compared to her operations in her bodie . ibid. § . 11. That a separated soule is in a state of pure being , and consequently immortall . pag. 432 CHAP. XI . Shewing what effects , the diuers manners of liuing in this world , do cause in a soule , after she is separated from her body . p. 433 § . 1. That a soule in this life is subiect to mutation , and may be perfected in knowledge . ibid. § . 2. That the knowledges which a soule getteth in this life , will make her knowledge in the next life more perfect , and firme . pag. 434 § . 3. That the soules of men addicted to science whilst they liued here , are more perfect in the next world , then the soules of vnlearned men . pag. 435 § . 4. That those soules which embrace vertue in this world will be most perfect in the next , and those which embrace vice most miserable . ibid. § . 5. The state of a vitious soule in the next life . pag. 437 § . 6. The fundamentall reason why as well happinesse as misery is so excessiue in the next life . pag. 439 § . 7. The reason why mans soule requireth to be in a body , and to liue for some space of time ioyned with it . pag. 441 § . 8. That the misery of the soule in the next world , proceedeth out of inequality , and not out of falsity of her iudgements . pag. 442 CHAP. XII . Of the perseuerance of a soule , in the state she findeth herselfe in , at her first separation from her body . pag. 443 § . 1. The explication , and proofe of that maxime , that , if the cause be in act , the effect must also be . ibid. § . 2. The effects of all such agents as worke instantaneously , are complete in the first instant that the agents are putt . ibid. § . 3. All pure spirits do worke instantaneously . pag. 444 § . 4. That a soule separated from her body can not suffer any change after the first instant of her separation . ibid. § . 5. That temporall sinnes are iustly punished with eternall paines . pag. 445 The Conclusion . pag. 446 THE PREFACE . THIS writing was designed to haue seene the light vnder the name of one treatise . But after it was drawne in paper ; as I cast a view ouer it , I found the prooemiall part ( which is that which treateth of Bodies ) so ample in respect of the other ( which was the end of it ; and for whose sake I meddled with it ) that I readily apprehended my reader would thinke I had gone much astray from my text , when proposing to speake of the immortality of Mans Soule , three parts of foure of the whole discourse , should not so much as in one word mention that soule , whose nature and proprieties I aymed at the discouery of . To auoyde this incongruity , occasioned mee to change the name and vnity of the worke ; and to make the suruay of bodies , a body by it selfe ▪ though subordinate to the treatise of the soule . Which notwithstanding it be lesse in bulke then the other ; yet I dare promise my Reader , that if he bestow the paines requisite to perfect him selfe in it , he will find as much time well spent in the due reading of it , as in the reading of the former treatise , though farre more large . But I discerne an obiection obuious to be made ; or rather a question ; why I should spend so much time in the consideration of bodies , whereas none that hath formerly written of this subiect , hath in any measure done the like . I might answere that they had , vpon other occasions , first written of the nature of bodies : as I may instance in Aristotle ; and sundry others , who either haue themselues professedly treated the science of bodies , or haue supposed that part sufficiently performed by other pennes . But truly , I was by an vnauoydable necessity hereunto obliged : which is , a current of doctrine that at this day , much raigneth in the Christian Schooles , where bodies and their operations , are explicated after the manner of spirituall thinges . For wee hauing very slender knowledge of spirituall substances , can reach no further into their nature , then to know that they haue certaine powers , or qualities ; but can seldome penetrate so deepe , as to descend to the particulars of such Qualities , or Powers . Now our moderne Philosophers haue introduced such a course of learning into the schooles , that vnto all questions concerning the proper natures of bodies , and their operations , it is held sufficient to answere , they haue a quality , or a power to doe such a thing . And afterwards they dispute whether this Quality or Power , be an Entity distinct from its subiect , or no ; and how it is seperable , or vnseperable from it , and the like . Conformable to this , who will looke into the bookes , which are in vogue in these schooles , shall find such answers and such controuersies euery where , and few others . As , of the sensible qualities : aske what it is to be white or red , what to be sweete or sower , what to be odoriferous , or stincking , what to be cold or hott ? And you are presently paid with , that it is a sensible quality , which hath the power to make a wall white or red , to make a meate agreeable or disagreeable to the tast , to make a gratefull or vngratefull smell to the nose etc : Likewise they make the same questions and resolutions , of Grauity and Leuity : as whether they be qualities , that is , entities distinct from their subiect : and whether they be actiue or passiue ; which when they haue disputed slightly , and in common , with logicall arguments ; they rest there , without any further searching into the physicall causes or effects of them . The like you shall find of all strange effects of them . The loadestone and Electricall bodies are produced for miraculous , and not vnderstandable thinges ; and in which , it must be acknowledged , that they worke by hidden qualities , that mans witt cannot reach vnto . And ascending to liuing bodies , they giue it for a Maxime : that life is the action of the same Entity vpon it selfe : that sense is likewise a worke of an intrinsecall power , in the part we call sense , vpon it selfe . Which , our predecessors held the greatest absurdities that could be spoken in Philosophy . Euen some Physitians , that take vpon them to teach the curing of our bodies , do often pay vs with such termes , among them , you haue long discourses of a retentiue , of an expulsiue , of a purging , of a consolidating faculty : and so of euery thing that eyther passeth in our body , or is applied for remedy . And the meaner sort of Physitians know no more , but that such faculties are ; though indeed they that are truly Physitians , know also in what they consist ; without which knowledge it is much to be feared , Physitians will do more harme then good . But to returne to our subiect : this course of doctrine in the schooles , hath forced me to a greate deale of paines in seeking to discouer the nature of all such actions ( or of the maine part of them ) as were famed for incomprehensible : for what hope could I haue , out of the actions of the soule to conuince the nature of it to be incorporeall ; if I could giue no other account of bodies operations , then that they were performed by qualities occult , specificall , or incomprehensible ? Would not my aduersary presently answere , that any operation , out of which I should presse the soules being spirituall , was performed by a corporeall occult quality : and that as he must acknowledge it to be incomprehensible , so must I likewise acknowledge other qualities of bodies , to be as incomprehensible : and therefore could not with reason presse him , to shew how a body was able to doe such an operation , as I should inferre must of necessity proceede from a spiritt , since that neyther could I giue account how the loadestone drew iron , or looked to the north ; how a stone , and other heauy thinges were carried downewardes ; how sight or fantasie was made ; how digestion or purging were effected ; and many other such questions , which are so slightly resolued in the schooles ? Besides this reason , the very desire of knowledge in my selfe ; and a willingnesse to be auaylable vnto others ( att the least so farre as to sett them on seeking for it , without hauing a preiudice of impossibity in attaining it ) was vnto me a sufficient motiue , to enlarge my discourse to the bulke it is risen vnto . For what a misery is it , that the flower and best wittes of Christendome , which flocke to the Vniuersities , vnder pretence and vpon hope of gaining knowledge , should be there deluded ; and after many yeares of toyle and expence , be sent home againe , with nothing acquired more then a faculty , and readynesse to talke like parrats of many thinges ; but not to vnderstand so much as anyone ; and withall with a persuasion that in truth nothing can be knowne ? For setting knowledge aside , what can it auayle a man to be able to talke of any thing ? What are those wranglinges , where the discouery of truth is neyther sought , nor hoped for , but meerely vanity and ostentation ? Doth not all tend , to make him seeme and appeare that which indeed he is not ? Nor lett any body take it ill at my handes , that I speake thus of the moderne schooles : for indeed it is rather themselues then I that say it . Excepting Mathematikes , lett all the other schooles pronounce their owne mindes , and say ingenuously , whether they themselues beleeue they haue so much as any one demonstration , from the beginning to the ending of the whole course of their learning . And if all , or the most part , will agree that any one position is demonstrated perfectly , and as it ought to be , and as thousands of conclusions are demonstrated in Mathematikes ; I am ready to vndergoe the blame of hauing calumniated them , and will as readily make them amendes . But if they neither will , nor can ; then their owne verdict cleareth me : and it is not so much I , as they , that make this profession of the shallownesse of their doctrine . And to this purpose I haue often hard the lamentations of diuers , as greate wittes as any that conuerse in the schooles , complaining of this defect . But in so greate an euidence of the effect , proofes are superfluous . Wherefore I will leaue this subiect , to declare what I haue here designed , and gone about , towardes the remedy of this inconuenience . Which is , that whereas in the schooles , there is a loose methode , or rather none ; but that it is lawfull , by the liberty of a commentator , to handle any question , in any place ( which is the cause of the slightnesse of their doctrine , and can neuer be the way to any science or certitude ) I haue taken my beginninges from the commonest thinges that are in nature : namely , from the notions of Quantity , and its first differences : which are the most simple , and radicall notions that are , and in which all the rest are to be grounded . From them I endeauour by immediate composition of them , and deriuation from them , to bring downe my discourse to the Elements , which are the primary , and most simple bodies in nature . From these , I proceed to compounded bodies ; first , to those that are called mixed ; and then , to liuing bodies : declaring in common the proprieties and operations that belong vnto them . And by occasion as I passe along , I light here and there on those operations , which seeme most admirable in nature , to shew how they are performed ; or att the least , how they may be performed : that though I misse in particular of the industry of nature , yet I may neuerthelesse hitt my intent ; which is , to trace out a way , how these , and such like operations may be effected by an exact disposition , and ordering ( though intricate ) of quantitatiue and corporeall partes : and to shew , that they oblige vs not to recurre vnto hidden and vnexplicable qualities . And if I haue declared so many of these , as may begett a probable persuasion in my reader , that the rest , which I haue not touched , may likewise be displayed , and shewed to spring out of the same groundes , if curious and constant searchers into nature , will make their taske to penetrate into them ; I haue therein obtained my desire and intent ; which is onely , to shew from what principles , all kindes of corporeall operations do proceed ; and what kind of operations all these must be , which may issue out of these principles : to the end , that I may from thence , make a steppe to raise my discourse to the contemplation of the soule ; and shew , that her operations are such , as cannot proceed from those principles ; which being adequate and common to all bodies , we may rest assured , that what cannot issue from them , cannot haue a body for its source . I will therefore end this preface , with entreating my reader to consider , that in a discourse proceeding in such order as I haue declared , he must not expect to vnderstand , and be satisfied , with what is said in any middle or later part , vnlesse he first haue read , and vnderstood what goeth before . Wherefore , if he cannot resolue with himselfe , to take it along orderly as it lyeth from the beginning , he shall do himselfe ( as well as me ) right , not to meddle att all with this booke . But if he will employ any time vpon it , to receiue aduantage by it , he must be content to take the paines to vnderstand throughly euery particular as it is sett downe . And if his memory will not serue him to carry euery one along with him , yet att the least lett , him be sure to remember the place where it is handled , and vpon occasion , returne a looke backe vpon it , when it may stand him in steede . If he thinketh this diligence too burthensome , lett him consider that the writing hereof , hath cost the Author much more paines : who as he will esteeme them exceedingly well employed , if they may contribute ought to the content or aduantage of any free and ingenuous mind ; so if any others shall expresse a neglect of what he hath with so much labour hewed out of the hard rocke of nature ; or shall discourteously cauill att the notions he so freely imparteth vnto them ; all the ressentment he shall make thereof , will be to desire the first , to consider , that their slight esteeme of his worke , obligeth them to entertaine their thoughts with some more noble and more profittable subiect , and better treated , then this is : and the later sort , to iustifie their dislike of his doctrine , by deliuering a fairer and more complete body of Philosophy , of their owne . Which if herevpon they do , his being the occasion of the ones bettering themselues , and of the others bettering the world , will be the best successe he can wish his booke . APPROBATIONES DOCTORVM . EGo infra scriptus natione Anglus , & in sacra Theologiae Facultate Parisiensi Magister , fidem facio me librum perlegisse Anglicano idiomate scriptum ; cui titulus , Two treatises , in the one of which the nature of bodies , in the other the nature of mans soule is looked into , in way of discouerie of the immortalitie of reasonable soules , Authore nobilissimo , & vndequaque eruditissimo viro Kenelmo Digbaeo Anglo . In quo nihil deprehendiaut fidei , aut pietati Catholicae , & Romanae Ecclesiae dissonum vel indignum . Quod etiam spondeo , priusquam typis exoluetur , candi●iori ac duplicato calculo testatum fore . Intereà verò ne tantum sub modio lumen vel parumper delitescat , hoc ipsum proprio firmaui chirographo . Datum Parisiis Kalendis Martijab Incarnationis anno 1644. H. HOLDEN . BY leaue & order from our sacred Facultie , wee vnder written Doctors of Deuinitie of the Vniuersitie of Paris haue read ouer this booke , entitled , Two treatises , in the one of which the nature of bodies , in the other the nature of mans soule is looked into , in way of discouerie of the immortalitie of reasonable soules . Written by Sir Kenelme Digby , & containing an hundred & sixteene shites , printed in folio by Gilles Blaizor 1644. Which , as well for its chiefe subiects sake , that neuer ought to be slightly handled , as also for its new & exotticke assertions in matters both of soule & bodie , wee haue the more diligently perused . And whether it hath hitte or missed of the truth , we must needs eesteme & highly extolle the authours manly designe to ayme at euidence . Especially in this schepticke age , wherein so few professe , or thinke it possible to know with certitude . Yea wherein euen many of those , who to the vulgar seeme Maisters of learning , acknowledge all philosophies decisions only problematicall ; and thence labouring to make their voluminous relations of each others phansies & opinious passe for science , haue quite banished her their schooles . But here we find a large & lofty soule , who not satisfyed with vnexamined words & ambiguous termes , longing to know dyues deepely into the bowells of all corporeall & compounded things : and then deuinely speculats the nature of immateriall & subsistent formes . Nor this by wrangling in aerie names with chimericall imaginations & fained suppositions of vnknowne qualities , but strongly stryuing to disclosehereall & connaturall truth of each thing in it self , and of one constant & continued thridde , weaues his whole worke into one webbe . Where many of the most abstruse & enigmaticke questions of natures secrets , ( hitherto vnresolued , & for the most part weakely represented in empty language & verball shadowes ) are made no lesse plaine & euident in their inward beings & effects , then pleasant & gratefull in their wellclothed outside & expression . In which , though to the blind & common crowde ( to whom all that 's vnusuall is a paradox ) there may perhapps appeare what they 'll dare call extrauagant , and to the midlecyzed gymnastickes what they 'll conceiue ill grownded , though ingenious quesses , yet surely will the more solide reflections of all knowing men begette a liking of its acquaintance . Howsoeuer this wee can & do affirme & testifye ( although the authour's prodigious parts & publicke credit makes voide our approbation ) that nothing contained in either of those two treatises , discussing only the ordinarie course of nature , doth any way tende to the disaduantage of the faith or pietie of our Catholike Roman church , whereof this Authour professeth him selfe a dutifull & obedient child . And therefore wee signe & subscribe our names here vnto . Paris this 10. of Nouember 1644. H. HOLDEN . E. TYRREL . IDEM LATINE . VEniâ ac iussu Sacrae nostrae Facultatis , Nos infrascripti S. Theologiae Doctores Academiae Parisiensis , perlegimus librum hunc , cui titulus , Duo tractatus , in quorum vno natura corporum , altero natura humanae animae inspicitur , ad inuestigandam animarum rationalium immortalitatem . Authore Kenelmo Digbaeo Equite aurato , centum & sexdecim schedas continentem , typis Aegidij Blaizot in folio excusum Anno 1644. Quem , tùm ob eius praecipuum subiectum , quod nunquam leuiter tractari conuenit , tum maximè ob nouas quasdam & inusitatas assertiones , tam in animae quàm corporum materiâ , tanto diligentiori studio peruoluimus . In quo siue ipsas veritatis apices adeptus sit , siue non , audaces certè authoris animos , in ipsam euidentiam attentando non possumus non magnoperè commendare : in hoc sceptico praesertim aeuo , in quo tam pauci profitentur , aut possibile reputant fieri posse vt quidquam certò cognoscatur : imo veròin quo plurimi eorum qui vulgi opinione scientiarum magistri habentur , quotquot sunt philosophiae positiones , non nisi totidem problemata agnoscunt : quique proinde portentosis voluminibus sua aliorumque placita loco verae scientiae nobis obtrudere volentes , eam prorsus scholis suis exterminarunt . At hic generosiorem animum inuenimus , qui nudis hisce ac inexplicatis voculis haud acquiescens , sed veritatis ardore succensus , eam altius in ipsis rerum corporearum visceribus perscrutatur : ac tum demum immaterialium & subsistentium formarum naturam perspicacissimâ mentis acie speculatur . Nec ad hoc contentiosis vtitur verborum rixis , aut chimericas , incognitasque qualitates in subsidium conuocat , sed genuinam cuiusque ●ei , prout in se est , exhibens veritatem , vnoque , & eo continuo , scientiae filo totum opus contexit . In quo plurima ex abstrusioribus naturae secretis ( quae hactenus aut omninò non innotuerunt , aut ad summum vmbratili verborum fuco sunt obuoluta ) non minus clara & euidentia quoad interiores eorum naturas & effectus , quàm grata & iucunda quoad exteriorem ornatum exhibentur . Inter quae nonnihil fortasse occurret , quod plebeo hominum generi ( cui omne inusitatum paradoxi loco habetur ) longè à veritatis scopo alienum videri poterit ; aut quod moderatioribus gymnasiastis , inualidis quidem innixum fundamentis , attamen non nisi ingeniosis adinuentum coniecturis : Erit nihilominus quod post maturam discussionem , omnium verè doctorum animos ad sui amorem ac desiderium alliceat . Quicquid sit , hoc saltem nos possumus , ac de facto testamur & notum facimus ( vtvt Authoris conspicua fame ac dignitas testimonium nostrum inutile reddat ) nihil in vtrolibet horum tractatuum contentum , in quibus ordinarius solùm naturae processus consideratur , in praeiudicium fideitendere , aut pietatis Catholicae Romanae Ecclesiae , cuius author hic se filium obedientissimum profitetur . In cuius proinde rei testimonium hic nostra subscripsimus nomina , & subsignauimus . Actum Parisiis 10. Nouembris anno 1644. H. HOLDEN . E. TYRREL . ERudita est haec lucubratio , eruditis edita cogitationibus , nihil habet orthodoxis repugnans Maximis , magè maximum magnae Britanniae decus loquitur authorem ; vere virum , & primis Christiani orbis componendum Heroibus , ea doctrinae & fortitudinis laude , eo Castrensis & literarij pulueris vsu , iis pro patria & Religione negotiationibus , ea potenti suada , tam supereminenti politia , tot terra , marique rebus gestis inclytum , vt eius commentario praelatum Nomen , non modo lucis ipsi vsuram , sed & quouis terrarum inoffenso pede commeandi , & iura ciuium vindi●●ndi promereatur . Sic censuit Parisiis in Collegio Plessaeo 11. Nouembris Anno Domini 1644. IACOBVS DVLAEVS in sacra Facultate Paris . Doctor Theologus . PRAE●LARVM istud Opus , & aureum Viri nobilissimi , illustrissimi Equitis aurati , Domini mei D. Kenelmi Digbaei , non est cur adgrediar approbare vel audeam . Satis illud probatum reddiderint Sapientissimi MM. NN. quibus , me absente , longéque alibi Gentium constituto , hanc prouinciam demandauit sacra nostra Facultas Parisiensis . Iuuat tamen admirari , ac venerari singularem at que praecellentem Viri Genium , parique virtute & foelicitate Ingenium . Peragrauerat olim Oceanum , mareque mediterraneum naualibus pugnis , victorijs , triumphis paruâ , sed bene instructâ classiculâ , tot & tam miranda patrauerat , quot , & quanta deinceps alij , ne regijs quidem classibus , sunt assequuti . Martigenam dixisses aut Neptunigenam . Nunc Apollini quóque sacrum se , & charum ostendit ; Mineruae , Musarúmque Alumnum . Principijs quippe subnixus purè naturalibus , paucis quidem , sed validis , bene prouisis , diligenter selectis , ferrea , vt ita dicam , Naturae claustra perrumpit , atque refringit . Ast quodnam mihi verbum exciderat ▪ apetit leniter potius , & recludi● . Sinus , penetralia , recessus , viscera , mentis acumine pererrat : diuitiarum illinc thesauros eruit : vtendos , fruendos nobis elargitur . Principia illius , & elementa , ipsorúmque inter sese texturam & coagmentationem explicat ; indeque exorientia mixta , perfecta , imperfecta , viuentia , animata , mouentia , rationis expertia , rationalia , horúmque omnium virtutes , operationes , effectûs : tum , quibus instrumentis ista moliatur Natura Architectrix . Hisce attentâ mente perpensis , & quousque pertingere valeat formarum , quae plane sunt materiales , vis & potestas ; tum demùm clara luce visendum ostendit , Formam nostram , non animam duntaxat esse , quâ sumus , vegetamur , mouemur , sentimus , sed & animum , mentemque , quâ sapimus , & intelligimus : Hac nos praeterita reminiscendo recolere ; praesentia supra ipsa reflectendo intueri ▪ futura , non ex aëris humorúmve immutatione , sed ratiocinando , & verâ prouidentiâ , in alteram quoque aetatem , & saecula prospicere , & praecauere : Quin & eumdem animum , cum caetera permeauerit intelligibilia , reuocatâ in se suâ atque subductâ ratiocinatione ▪ eam supra semetipsam conuertere , ac retorquere : ac verè suam omnem energiam tunc exerere & studiosissimè exercere ; quî sese eumdem testetur manifestè & intelligentem esse , & intelligibile . Assequi istud non posse Agentia , omnimodis à materia dependentia . Hinc ipsum euinci spiritualem , & immortalém esse , & sine corpore potentem subsistere ▪ Abstractae proptereà statum , vim , virtutem , functiones , operationes persequitur accuratè , & assequitur ; quantum fi ri potest in sublustribus & opacis terrenae commorationis nostrae vmbraculis . At ô bone Deus ! Dum campos & lata mentis praetoria perlustrat , abstrusioraque voluntatis liberrimae receptacula ; abditosque grandis memoriae recessûs , & quae reponuntur illic miris tamquam cellis & caueis ; quam inde miranda nobis egerit , quam stupenda producit ? Res illîc esse innumerabiles , quarum sonos verborum & nominum , tenuesue , languidas , emortuas per sensum hauserimus vmbras & imagines ; viuidas autem & veraces intus nos habere earum notiones atque rationes ; illius etiam quo quid est , quidquid est , siue , vt more nostro loquar , essentiarum ab omni materia depuratarum , definitiones , diuisiones , quaeque ex illis sequuntur demonstrationes . Nostrum nos timorem sine timore recolere , nostramque tristes laetitiam ; vitam nos beatam praelibare , & purum ab omni foece gaudium , quod in vno hominum nemine sumus experti . Ad imitationem summi , post Apostolorum tempora , ingenio & doctrinâ Theologi , exclamare libet : Quale tibi fabricatus es cubile in mente mea Domine ? Quale tibi sanctuarium aedificasti ? Quid ego nunc styli nitorem , & vbertatem depraedicem ? Exemplorum similitudinum , experimentorum copiam & varietatem ? Scientiarum omnium vnica in dissertatione breuiarium & anacephaloeosim ? Hisce , Vir natalitijs , ingenio , doctrinâ summus , riuulis , floribus , luminibus ita irrigauit , conuestiuit , distinxit , laeta reddidit horrida , vt videbantur arua & aspera contemplationis Physicae , vt certare possint cum laetissimis , & amoenissimis hortis aliorum , & suburbanis . Gratulor magnae Britanniae , quondam foecundae maximorum ingeniorum parenti , & altrici ; quae ne hoc quidem aeuo senectute caduco , aut phroenisi laborante , sese indicat sterilem & effo●tum . Gratulor linguae Anglicanae , locupletissimae iam antea , & suauissimae ; cuius t●men pomoeria longè latéque protulit Author hic splendidissimus . Gratulor Philologis & Philosophis Anglis , quibus viam praeiuit , quâ se quoque possint vulgo eximere , atque in libertatem aslerere ; & horridiuscula quaeque & inculta nitidissimè edisserere . Gratulor denique generosissimo beatae prolis parenti , tam altam animi pacem , tranquillitatem , magnitudinem ; vt inter nouercantis fortunae procellas , bellorum tumultûs , aulae strepitûs , ista tamen procudere valuerit . H. MAILLARD . THE FIRST TREATISE DECLARING THE NATVRE AND OPERATIONS OF BODIES . THE FIRST CHAPTER A Preamble to the whole discourse ; concerning notions in generall . IN deliuering any science ; 1 the cleerest and smoothest methode , and most agreeable to nature ; is to begin with the consideration of those thinges , that are most common and obuious ; and by the dissection of them to descend by orderly degrees and steppes ( as they lye in the way ) vnto the examination of the most particular and remote ones . Now , in our present intended suruay of a body , the first thing which occurreth to our sense in the perusall of it , is its Quantity , bulke , or magnitude ▪ and this seemeth by all mankind , to be conceiued so inseparable from a body as when a man would distinguish a corporeall substance from a spirituall one ( wich is accounted indiuisible ) he naturally pitcheth vpon an apprehension of its hauing bulke , and beind solide , tangible , and apt to make impression vpon our outward senses ; according to that expression of Lucretius , vvho studying nature in a familiar and rationall manner telleth vs ; Tangere enim & tangi , nisi corpus nulla potest res . And therefore in our inquiry of bodies , we will obserue that plaine methode which nature teacheth vs , and will begin with examining what Quantity is , as being their first and primary affection ▪ and that which maketh the thinges we treate of , be what we intend to signify by the name of body . 2 But because there is a greate variety of apprehensions framed by learned men , of the nature of Quantity ( though indeede nothing can be more plaine and simple then it is in it selfe ) I conceiue it will not be amisse , before we enter into the explication of it , to consider how the mystery of discoursing and expressing our thoughts to one an other by words ( a prerogatiue belonging only to man ) is ordered and gouerned among vs : that so , we may auoyde those rockes , which many , and for the most part , such as thinke they spinne the finest thriddes , do suffer shippewracke against in theire subtilest discourses . The most dangerous of all which , assuredly is when they confound the true and reall natures of thinges , with the conceptions they frame of them in theire owne mindes . By which fundamentall miscarriage of theire reasoning , they fall into great errors and absurdities : and whatsoeuer they build vpon so ruinous a foundation , prooueth but vselesse cobwebbes or prodigious Chymeras . It is true , wordes serue to expresse thinges : but if you obserue the matter well ; you will perceiue they doe so , onely according to the pictures we make of them in our owne thoughts , and not according as the thinges are in theire proper natures . Which is very reasonable it should be so ; since the soule , that giueth the names , hath nothing of the thinges in her but these notions , and knoweth not the thinges otherwise then by these notions : and therefore can not giue other names but such as must signify the thinges by mediation of these notions . In the thinges , all that belongeth vnto them is comprised vnder one entire Entity : but in vs , there are framed as many seuerall distinct formall conceptions , as that one thing sheweth it selfe vnto vs with differēt faces . Euery one of which conceptions seemeth to haue for its obiect a distinct thing , because the conception it selfe is as much seuered and distinguished from another conception or image , arising out of the very same thing that begott this , as it can be from any image painted in the vnderstanding by an absolutely other thing . 3 It will not be amisse to illustrate this matter by some familiar example . Imagine I haue an apple in my hand : the same fruite worketh different effects vpon my seuerall senses : my eye telleth me it is greene or red : my nose that it hath a mellow sent : my taste that it is sweet , and my hand that it is cold and weighty . My senses thus affected , send messengers to my fantasie with newes of the discoueries they haue made : and there , all of them make seuerall and distinct pictures of what entereth by theire dores . So that my Reason ( which discourseth vpon what it findeth in my fantasie ) can consider greenenesse by it selfe , or mellownesse , or sweetenesse , or coldnesse , or any other quality whatsoeuer , singly and alone by it selfe , without relation to any other that is painted in me by the same apple : in which , none of these haue any distinction at all , but are one and the same substance of the apple , that maketh various and different impressions vpon me , according to the various dispositions of my seuerall senses : as hereafter we shall explicate at large . But in my mind , euery one of these notions is a distinct picture by it selfe , and is as much seuered from any of the rest arising from the same apple , as it would be from any impression or image made in me , by a stone or any other substance whatsoeuer , that being entire in it selfe and circumscribed within its owne circle , is absolutely sequestred from any communication with the other : so that , what is but one entire thing in it selfe , seemeth to be many distinct thinges in my vnderstanding . Whereby , if I be not very cautious , and in a manner wrestle with the bent and inclination of my vnderstanding ( which is apt to referre the distinct and complete stampe it findeth within it selfe , vnto a distinct and complete originall character in the thing ) I shall be in danger before I am aware , to giue actuall Beings to the quantity , figure , colour , smell , tast , and other accidents of the apple , each of them distinct one from an other , as also from the substance which they clothe ; because I find the notions of them really distinguished ( as if they were different Entities ) in my minde . And from thence I may inferre , there is noe contradiction in nature to haue the accidents really seuered from one an other , and to haue them actually subsist without theire substance : and such other mistaken subtilities ; which arise out of our vnwary conceiting that thinges are in theire owne natures , after the same fashion as we consider them in our vnderstanding . And this course of the mindes disguising and changing the impressions it receiueth from outward obiects , 4 into appearances quite differing from what the thinges are in theire owne reall natures ; may be obserued not only in multiplying Entities , where in truth there is but one : But also in a contrary manner , by comprising seuerall distinct thinges , vnder one single notion ; which if afterwards it be reflected backe vpon the thinges themselues , is the occasion of exceeding great errours , and entangleth one in vnsuperable difficulties . As for example : looking vpon seuerall cubes or deyes , whereof one is of gold , an other of lead , a third of yuory , a fourth of wood , a fifth of glasse and what other matter you please ; all these seuerall thinges agree together in my vnderstanding , and are there comprehended vnder one single notion of a cube ; which ( like a painter that were to designe them onely in blacke and white ) maketh one figure that representeth them all . Now if remoouing my consideration from this impression which the seuerall cubes make in my vnderstanding , vnto the cubes themselues , I shall vnwarily suffer my selfe to pinne this one notion vpon euery one of them , and accordingly conceiue it to be really in them ; it will of necessity fall out by this misapplying of my intellectuall notion to the reall thinges , that I must allow Existence to other entities , which neuer had nor can haue any in nature . From this conception , Platos Idaeas had theire birth ; for he finding in his vnderstanding , one vniuersall notion that agreed exactly to euery Indiuiduall of the same species of substance , which imprinted that notion in him ; and conceiuing that the picture of any thing must haue an exact correspondence with the thing it representeth ; and not considering that this was but an imperfect picture of the indiuiduall that made it : he did thence conceiue , there was actually in euery indiuiduall substance one vniversall nature running through all of that species , which made them be what they were . And then considering that corporeity , quantity , and other accidents of matter , could not agree with this vniuersall subsistent nature , he denyed all those of it : and so , abstracting from all materiality in his Idaeas , and giuing them a reall and actuall subsistence in nature , he made them like Angels , whose essences and formall reasons were to be the Essence and to giue Existence vnto corporeall indiuiduals : and so , each idaea was embodyed in euery indiuiduall of its species . Vnto which opinion ( and vpon the same groundes ) Auerroes did leane , in the particular of mens soules . Likewise , Scotus finding in his vnderstanding an vniuersall notion springing from the impression that indiuiduals make in it , will , haue a like vniuersall in the thing it selfe , so determining vniuersals ( to vse his owne language and termes ) to be aparterei ; and expressing the distinction they haue from the rest of the thing , by the termes of actu formaliter sed non realiter : and therby maketh euery indiuiduall comprise an vniuersall subsistent nature in it . Which inconuenience other moderne Philosophers seeking to auoyde , will not allow these vniuersals a reall and actuall subsistence ; but will lend them onely a fictitious Being , so making them as they call them Entia rationis . But herein againe they suffer themselues to be carried downe the streame before they are aware by the vnderstanding ( which is apt to pinne vpon the obiects , the notions it findeth within it selfe resulting from them ) and doe consider an vnity in the thinges which indeede is onely in the vnderstanding . 5 Therefore one of our greatest cares in the guidance of our discourse , and a continual and sedulous caution therein , ought to be vsed in this particular , where euery error is a fundamentall one , and leadeth into inextricable labyrinthes , and where that which is all our leuell to keepe vs vpright and euen ( our vnderstanding ) is so apt , by reason of its owne nature , and manner of operation to make vs slide into mistaking and errour . And to summe vp in short what this discourse aymeth att , we must narrowly take heed , least reflecting vpon the notions we haue in our mind , we afterwards pinne those ayery superstructures vpon the materiall thinges themselues , that begott them ; or frame a new conception of the nature of any thing by the negotiation of our vnderstanding vpon those impressions which it selfe maketh in vs : whereas , we should acquiesce and be content with that naturall and plaine notion , which springeth immediately and primarily from the thing it selfe : which when we do not , the more we seeme to excell in subtility , the further we goe from reality and truth ; like an arrow , which being wrong leuelled at hand , falleth widest when shott in the strongest bowe . Now to come to an other poynt that maketh to our present purpose . 6 We may obserue there are two sorts of language to expresse our notions by . The one belongeth in generall to all mankind , and the simplest person , that can but apprehend and speake sense , is as much iudge of it , as the greatest Doctour in the schooles : and in this , the words expresse the thinges properly and plainely , according to the naturall conceptions that all people agree in making of them . The other sort of language , is circled in with narrower boundes ; and is vnderstood onely by those that in a particular and expresse manner haue beene trayned vp vnto it : and many of the wordes which are proper to it , haue beene by the authors of it , translated and wrested from the generall conceptions of the same wordes , by some metaphore , or similitude , or allusion , to serue theire priuate turnes . Without the first manner of expressing our notions , mankind could not liue in society together , and conuerse with one an other : whereas , the other hath no further extent , then among such persons as haue agreed together to explicate and designe among themselues particular notions peculiar to theire arts and affaires . Of the first kind , are those tenne generall heads , which Aristotle calleth Praedicaments : vnder which he ( who was the most iudicious orderer of notions , and directour of mens cōceptions that euer liued ) hath cōprised whatsoeuer hath or can haue a being in nature . For when any obiect occurreth to our thoughts , we eyther consider the essentiall and fundamentall Being of it ; or we referre it to some species of Quantity ; or we discouer some qualities in it ; or we perceiue that it doeth , or that it suffereth some thing ; or we conceiue it in some determinate place , or time , and the like . Of all which , euery man liuing that enioyeth but the vse of reason , findeth naturally within himselfe at the very first naming of them , a plaine , complete , and satisfying notion ; which is the same without any the least variation , in all mankind ; vnlesse it be in such , as haue industriously and by force , and with much labour , perplexed and depraued those primary and sincere impressions , which nature had freely made in them . Of the second sort , are the particular wordes of art by which learned men vse to expresse what they meane in sciences ; and the names of instruments , and of such thinges as belong to trades , and the like : as a sine , a tangent , an epicycle , a deferent , an axe , a trowell , and such others ; the intelligence of which , belongeth not to the generality of mankind ; but onely to Geometricians , Astronomers , Carpenters , Masons , and such persons as conuerse familiarly and frequently with those thinges . To learne the true signification of such wordes , we must consult with those that haue the knowledge and practise of them : as in like manner , to vnderstand the other kind of plaine language , we must obserue how the wordes that compose it are apprehended , vsed , and applyed by mankind in generall : and not receiue into this examination the wrested or Metaphoricall senses of any learned men , who seeke oftentimes ( beyond any ground in nature ) to frame a generall notion that may comprehend all the particular ones , which in any sense , proper or improper , may arise out of the vse of one word . 7 And this is the cause of greate errors in discourse ; soe greate and important , as I cannot too much inculcate the caution requisite to the auoyding of this rocke . Which that it may be the better apprehended , I will instance in one example of a most plaine and easie conception wherein all mankind naturally agreeth , how the wresting it from its proper , genuine , and originall signification , leadeth one into strange absurdities ; and yet they passe for subtile speculations . The notion of being in a place , is naturally the same in all men liuing : aske any simple artisan ; Where such a man , such a howse , such a tree , or such a thing is ; and he will answere you in the very same manner as the learnedest Philosopher would doe : he will tell you , the man you aske for , is in such a church , sitting in such a piew , and in such a corner of it ; that the howse you enquire after , is in such a streete , and next to such two buildinges on each side of it ; that the tree you would find out , is in such a forest , vpon such a hill , neere such a fountaine , and by such a bush ; that the wine you would drinke of , is in such a cellar , in such a part of it , and in such a caske . In conclusion , no man liuing that speaketh naturally and freely out of the notion hee findeth clearely in his vnderstanding , will giue you other answere to the question of where a thing is , then such a one as plainely expresseth his conceit of being in place , to be no other , then a bodies being enuironed and enclosed by some one , or seuerall others that are immediate vnto it ; as the place , of a liquor , is the vessell that containeth it ; and the place of the vessell , is such a part of the chamber , or house that it resteth vpon , together with the ambient ayre ; which hath a share in making vp the places of most thinges . And this being the answere , that euery man whatsoeuer will readily giue to this question ; and euery asker being fully satisfied with it ; we may safely conclude , that all theire notions and conceptions of being in a place , are the same ; and consequently , that it is the naturall and true one . But then some others , considering that such conditions as these will not agree vnto other thinges , which they likewise conceite to be in a place ( for they receiue it as an Axiome from theire sense , that whatsoeuer is , must be somewhere , and whatsoeuer is no where , is not att all ) they fall to casting about how they may frame some common notion to comprehend all the seuerall kindes of being in place , which they imagine in the thinges they discourse of . If there were nothing but bodies to be ranked by them in the Predicament of place ; then that description I haue already sett downe , would be allowed by them , as sufficient . But since that spirits and spirituall thinges , ( as Angels , rationall soules , verities , sciencies , arts , and the like ) haue a being in nature ; and yet will not be comprised in such a kind of place as a body is contained in ; they racke theire thoughts to speculate out some common notion of being in place , which may be common to these , as well as to bodies ; like a common accident agreeing to diuerse subiects . And so in the end , they pitch vpon an Entity , which they call an Vbi : and they conceite the nature and formall reason of that to be , the ranking of any thing in a place , when that Entity is therevnto affixed . And then they haue no further difficulty , in settling an Angell or any pure spirit , or immateriall essence , in a place as properly , and as completely , as if it were a corporeall substance . It is but assigning an Vbi to such a spirit , and he is presently riueted to what place you please : and by multiplying the Vbies , any indiuiduall body vnto which they are assigned , is at the same instant in as many distant places , as they allott it different Vbies : and if they assigne the same Vbi to seuerall bodies , so many seuerall ones as they assigne it vnto , will be in one and the same place : and not onely many bodies in one place , but euen a whole bodie in an indiuisible , by a kind of Vbi that hath a power to resume all the extended partes , and enclose them in a point of place . All which prodigious conceits and impossibilities in nature , doe spring out of theire mistake in framing Metaphysicall and abstracted conceptions , insteed of contenting themselues with those plaine , easy , and primary notions , which nature stampeth a like in all men of common sense , and vnderstanding . As who desireth to bee further instructed in this particular , may perceiue , if he take the paines to looke ouer what M. White hath discoursed of Place in the first of his Dialogues De Mundo . Vnto which booke , I shall from time to time ( according as I shall haue occasion ) referre my Reader in those subiects the Author taketh vppon him to prooue ; being confident that his Metaphysicall demonstrations there , are as firme , as any Mathematicall ones ( for Metaphysicall demonstrations haue in themselues as much firmenesse , certainty and euidency as they ) and so will appeare as euident , as they , vnto whosoeuer shall vnderstand them throughly , and shall frame right conceptions of them : which ( how plaine soeuer they seeme to bee ) is not the worke of euery pretender to learning . THE SECOND CHAPTER . Of Quantity . 1 AMONG those primary affections which occurre in the perusall of a body , Quantity ( as I haue obserued in the precedent chapter ) is one and in a manner the first and the roote of all the rest . Therefore ( according to the caution we haue beene so prolixe in giuing , because it is of so maine importance ) if we ayme at right vnderstanding the true nature of it , we must examine , what apprehension all kindes of people ( that is mankind in generall ) maketh of it . By which proceeding , we doe not make the ignorant multitude iudge of that learning which groweth out of the consideration of Quantity : but onely of the naturall notion which serueth learned men for a basis and foundation to build scientificall super-structures vpon . For although , sciencies be the workes and structures of the vnderstanding gouerned and leuelled by the wary and strict rules of most ingenious artificers : yet the ground vpon which they are raised , are such plaine notions of thinges , as naturally and without any art doe present themselues to euery mans apprehension : without which for matter to worke vpon , those artificiall reflections would leaue the vnderstanding as vnsatisfied ; as a cooke would the appetite , by a dish vpon which he should haue exercised all his art in dressing it , but whose first substance were not meate of solide nutriment . It is the course market that must deliuer him plaine materialls to employ his cunning vpon : and in like manner , it is the indisciplined multitude that must furnish learned men with naturall apprehensions , and notions to exercise theire wittes about : which when they haue , they may vse and order ad reflect vpon them as they please : but they must first receiue them in that plaine and naked forme , as mankind in generall pictureth them out in theire imaginations . And therefore the first worke of schollers , is to learne of the people Quem penes , arbitrium est & ius & norma loquendi , what is the true meaning and signification of these primary names , and what notions they begett in the generality of mankinde of the thinges they designe . Of the common people then , we must enquire what Quantity is : and we shall soone be informed , if we but consider what answere any sensible man will make vpon the soddaine to a question whereof that is the subiect : for , such vnstudyed replies expresse sincerely the plaine and naturall conceptions , which they that make them , haue of the thinges they speake of . And this of Quantity , is the plainest and the first , that nature printeth in vs , of all the thinges we see , feele , and conuerse with all ; and that must serue for a ground vnto all our other inquiries and reflections : for which cause , we must be sure not to receiue it wrested or diguised from its owne nature . If then any one be asked ; 2 what Quantity there is in such a thing , or how greate it is ; he will presently in his vnderstanding compare it with some other thing , ( equally knowne by both parties ) that may serue for a measure vnto it ; and then answere , that it is as bigge as it , or twice as bigge , or not halfe so bigge , or the like : in fine , that it is bigger or lesser then an other thing , or equall to it . It is of maine importance to haue this point throughly and clearely vnderstood ; therefore it will not be amisse to turne it and veiw it a little more particularly . If you aske what Quantity there is , of such a parcell of cloth , how much wood in such a piece of timber , how much gold in such an ingott , how much wine in such a vessell , how much time was taken vp in such an action ; he that is to giue you an account of them , measureth them by elles , by feete , by inches , by poundes , by ounces , by gallons , by pintes , by daies , by houres , and the like ; and then telleth you , how many of those parts , are in the whole that you enquire of . Which answere , euery man liuing will at the instant , without study , make to this question ; and with it , euery man that shall aske , will be fully appayed and satisfyed : so that it is most euident , it fully expresseth the notions of them both , and of all mankind , in this particular . Wherefore , when we consider that Quantity is nothing else , but the extension of a thing ; and that this extension , is expressed by a determinate number of lesser extensions of the same nature ; ( which lesser ones , are sooner and more easily apprehended then greater ; because we are first acquainted and conuersant with such ; and our vnderstanding graspeth , weigheth and discerneth such more steadily ; and maketh an exacter iudgement of them ) and that such lesser ones are in the greater which they measure , as partes in a whole ; and that the whole by comprehending those partes , is a meere capacity to be diuided into them : we conclude , that Quantity or Biggnesse , is nothing else but diuisibility ; and that a thing is bigge , by hauing a capacity to be diuided , or ( which is the same ) to haue partes made of it . This is yet more euident ( if more may be ) in Discrete Quantity ( that is , in number ) then in continued Quantity , or extension . For if we consider any number whatsoeuer , we shall find the essence of it , consisteth in a capacity of being resolued and diuided into so many vnities , as are contained in it ; which are the partes of it . And this species of Quantity being simpler , then the other , serueth for a rule to determine it by ▪ as we may obserue in the familiar answeres to questions of continued Quantity , which expresse by number , the content of it : as when one deliuereth the Quantity of a piece of ground , by such a number of furlonges , acars , perches , or the like . 3 But we must take heed of conceiuing , that those partes , which we consider to discerne the nature of Quantity , are actually and really in the whole of any continued one that containeth them . Elles , feete , inches , are no more reall Entities in the whole that is measured by them , and that maketh impressions of such notions in our vnderstanding ; then in our former example , colour , figure mellownesse , tast , and the like are seuerall substances in the apple that affecteth our seuerall senses with such various impressions . It is but one whole that may indeed be cutt into so many seuerall partes : but those partes are not really there , till by diuision they are parcelled out : and then , the whole ( out of which they are made ) ceaseth to be any longer ; and the partes succeede in lieu of it ; and are , euery one of them , a new whole . This truth , is euident out of the very definition we haue gathered of Quantity . For since it is Diuisibility ( that is , a bare capacity to diuision ) it followeth that it is not yet diuided : and consequently that those partes are not yet in it , which may be made of it ; for diuision , is the making two , or more thinges , of one . 4 But because this is a very greate controuersy in schooles ; and so important to be determined and settled , as without doing so , we shall be lyable to maine errors in searching the nature and operations of bodies ; and that the whole progresse of our discourse , will be vncertaine and wauering , if this principle and foundation be not firmely layed : we must apply our selues , to bring some more particular and immediate proofe of the verity of this assertion . Which we will do , by shewing the inconuenience , impossibility , and contradiction , that the admittance of the other leadeth vnto . For if we allow actuall partes to be distinguished in Quantity , it will follow that it is composed of points or indiuisibles , which we shall prooue to be impossible . The first will appeare thus : if Quantity were diuided into all the partes into which it is diuisible , it would be diuided into indiuisibles ( for nothing diuisible , and not diuided , would remaine in it ) but it is distinguished into the same partes , into which it would be diuided , if it were diuided into all the partes into which it is diuisible ; therefore it is distinguished into indiuisibles . The maior proposition is euident to any man that hath eyes of vnderstanding . The minor , is the confession or rather the position of the aduersary , when he sayth that all its partes are actually distinguished . The consequence cannot be calumniated , since that indiuisibles , whether they be seperated or ioyned , are still but indiuisibles ; though that which is composed of them be diuisible . It must then be granted that all the partes which are in Quantity , are indiuisibles ; which partes being actually in it , and the whole being composed af these partes onely , it followeth , that Quantity is composed and made of indiuisibles . If any should cauill at the supposition , and say we stretch it further then they intend it , by taking all the partes to be distinguished ; whereas they meane onely that there are partes actually in Quantity , abstracting from all ▪ by reason that all , in this matter would inferre an infinity , which to be actually in any created thing , they will allow to be impossible . Our answere will be , to represent vnto them how this is barely said , without any ground or colour of reason , meerely to euade the inconuenience , that the argument driueth them vnto . For if any partes be actually distinguished , why should not all be so ? What prerogatiue haue some that the others haue not ? And how came they by it ? If they haue theire actuall distinction out of theire nature of being partes , then all must enioy it a like , and all be equally distinguished , as the supposition goeth : and they must all be indiuisibles as we haue prooued . Besides to preuent the cauill vpon the word all , we may change the expression of the Proposition into a negatiue : for if they admitt ( as they doe ) that there is no part in Quantity , but is distinguished as farre as it may be distinguished , then the same conclusion followeth with no lesse euidence ; and all will prooue indiuisibles , as before . But it is impossible that indiuisibles should make Quantity ; 5 for if they should , it must be done eyther by a finite and determinate number , or by an infinite multitude of them . If you say by a finite ; lett vs take ( for example ) three indiuisibles , and by adding them together , lett vs suppose a line to be composed ; whose extent being onely longitude , it is the first and simpliest species of Quantity , and therefore whatsoeuer is diuisible into partes , must be at the least a line . This line thus made , cannot be conceiued to be diuided into more partes then into three ; since doing so you reduce it , into the indiuisibles that composed it . But Euclide hath demonstratiuely prooued beyond all cauill , ( in the tenth proposition of his sixt booke of Elements ) that any line whatsoeuer may be diuided into whatsoeuer number of partes ; so that if this be a line , it must be diuisible into a hundred or a thousand , or a million of partes : which being impossible in a line , that being diuided into three partes onely , euery one of those three is incapable of further diuision ; it is euident , that neyther a line , nor any Quantity whatsoeuer , is composed or made of a determinate number of indiuisibles . And since that this capacity of being diuisible into infinite partes , is a property belonging to all extension ( for Euclides demonstration is vniuersall ) wee must needes confesse that it is the nature of indiuisibles , when they are ioyned together , to be drowned in one another , for otherwyse there would result a kind of extension out of them , which would not haue that property ; contrary to what Euclide hath demonstrated . And from hence it followeth that Quantity cannot be composed of an infinite multitude of such indiuisibles ; for if this be the nature of indiuisibles , though you putt neuer so greate a number of them together , they will still drowne themselues all in one indiuisible point . For what difference can theire being infinite , bring to them , of such force as to destroy theire essence and property ? If you but consider how the essentiall composition of any multitude whatsoeuer , is made by the continuall addition of vnities , till that number arise ; it is euident in our case that the infinity of indiuisibles must also arise , out of the continued addition of still one indiuisible to the indiuisibles presupposed : then lett vs apprehend a finite number of indiuisibles , which ( according as we haue prooued ) do make no extension , but are all of them drowned in the first ; and obseruing how the progresse vnto an infinite multitude , goeth on by the steppes of one and one , added still to this presupposed number ; we shall see , that euery indiuisible added and consequently the whole infinity , will be drowned in the first number , as that was in the first indiuisible . Which will be yet plainer , if we consider that the nature of extension requireth that one parte be not in the same place , where the other is : then if this extension be composed of indiuisibles , lett vs take two pointes of place in which this extension is , and inquire whether the indiuisibles that are in each one of these pointes , be finite or infinite . If it be answered that they are finite , then the finite indiuisibles in those two pointes make an extension ; which we haue prooued impossible . But if they be said to be infinite ; then infinite indiuisibles are drowned in one point , and consequently haue not the force to make extension . Thus then it remaineth firmely established , That Quantity is not composed of indiuisibles ( neyther finite , nor infinite ones ) and consequently , that partes are not actually in it . 6 Yet before we leaue this point , although we haue already beene somewhat long about it , I conceiue it will not be tedious , if we be yet a litle longer , and bend our discourse to remooue a difficulty that euen sense it selfe seemeth to obiect vnto vs. For doth not our eye euidently informe vs , there are fingers , handes , armes , legges , feete , toes and variety of other partes , in a mans body ? These are actually in him , and seeme to be distinct thinges in him , so euidently , that we cannot be persuaded , but that we see , and feele , the distinction betweene them : for euery one of them , hath a particular power of actuall working and doing what belongeth vnto its nature to do : each finger is really there ; the hand is different from the foote ; the legge from the arme ; and so of the rest . Are not these partes then actually and really in a mans body ? And is not each of them as really distinguished from any other ? This appeareth at the first sight to be an insuperable obiection , because of the confirmation and euidence that sense seemeth to giue it . But looking neerely into the matter , we shall find that the difficulty ariseth not from what sense informeth vs of ; but from our wrong applying the conditions of our notions vnto the thinges that make impressions vpon our sense . Sense iudgeth not which is a finger , which is a hand , or which is a foote . The notions agreeing to these wordes , as well as the wordes themselues , are productions of the vnderstanding : which considering seuerall impressions made vpon the sense by the same thing as it hath a vertue , and power to seuerall operations , frameth seuerall notions of it : as in our former example , it doth of colour , figure , tast and the like , in an apple . For as these are not different bodies or substances , distinguished one from an other ; but are the same one entire thing , working seuerally vpon the senses , and that accordingly , maketh these different pictures in the mind ; which are there as much distinguished , as if they were pictures of different substances . So , the partes which are considered in Quantity , are not diuerse thinges : but are onely a vertue or power to be diuers thinges : which vertue , making seuerall impressions vpon the senses , occasioneth seuerall notions in the vnderstanding : and the vnderstanding is so much the more prone to conceiue those partes as distinct thinges , by how much Quantity is neerer to be distinct thinges , then the qualities of the apple are . For Quantity , is a possibility to be made distinct thinges by diuision : whereas the others , are but a vertue to do distinct thinges . And yet ( as we haue touched aboue ) nothing can be more manifest , then that if Quantity be diuisibility ( which is a possibility , that many thinges may be made of it ) these partes are not yet diuers thinges . So that , if ( for example ) a rodde be layed before vs , and halfe of it be hid from our sight , and the other halfe appeare ; it is not one part or thing that sheweth it selfe , and an other part or thing that doth not shew itselfe : but it is the same rodde or thing , which sheweth it selfe according to the possibility of being one new thing , but doth not shew it selfe according to the possibility of being the other of the two thinges , it may be made by diuision . Which example , if it be well considered will make it much more easily sinke into vs , that a hand , or eye , or foote , is not a distinct thing by it selfe ; but that it is the man , according as he hath a certaine vertue or power in him to distinct operations . For if you seuer any of these partes from the whole body ; the hand can no more hold ; nor the eye see ; nor the foote walke ; which are the powers that essentially constitute them to be what they are : and therefore they are no longer a hand , an eye , or a foote . Now then to come to the obiection ; 7 lett vs examine how farre , sense may be allowed to be iudge in this difficulty : and we shall find , that sense cannot determine any one part in a body : for if it could , it would precisely tell , where that part beginneth or endeth : but it being agreed vpon , that it beginneth and endeth in indiuisibles ; it is certaine , that sense cannot determine of them . If then sense cannot determine any one part , how shall it see that it is distinguished from all other partes ? Againe ; considering that all that whereof sense is capable , is diuisible , it still telleth vs , that in all it seeth , there are more partes then one : and therefore it can not discerne , nor informe vs of any that is one alone : nor knoweth what it is to be one ; for it neuer could discerne it : but what is many , is many ones and can not be knowne , by that , which knoweth not , what it is to be one : and consequently sense can not telle vs , that there are many . Wherefore it is euident , that we may not rely vpon sense for this question . And as for reason , she hath already giuen her verdict . So that nothing remaineth but to shew , why we talke as we do , in ordinary discourse , of many partes : and that what we say in that kind , is true , notwithstanding the vnity of the thing . Which will appeare plainely , if we consider that our vnderstanding hath a custome for the better discerning of thinges , to impose vpon a thing as it is vnder one notion , the exclusion of it self as it is vnder other notions . And this is euident vnto all schollers , when the marke of exclusion is expressely putt : as when they speake of a white thing , adding the reduplication , as it is white : which excludeth all other considerations of that thing , besides the whitenesse of it : but when it cometh vnder some particular name of the thing , it may deceiue those that are not cunning : though indeede , most men discouer it in such names as we call abstracted ; as humanity , animality , and the like . But it easily deceiueth when it cometh in concrete names ; as it doth in the name of Part in generall , or in the names of particular partes ; as a hand , an eye , an inch , an elle , and others of the like nature : for as you see that a part excludeth both the notion of the whole , and of the remaining partes : so doth a hand , an eye , an elle , exclude all the rest of that thing , whereof the hand is a hand , and the elle is an elle , and so forth . Now then , as euery man seeth euidently that it can not be said ; the wall as it is white is plaster or stone : no more can it be said , that the hand of a man is a foote ; because the word hand signifieth as much in it selfe , as if the man were taken , by reduplication , to be the man as he is hand , or as he hath the power of holding . So likewise , in the rodde we spoke of before ; it can not be said that the part seene is the part vnseene ; because the part seene , signifieth the rodde as it is a possibility to be made by diuision such a thing , as it appeareth to the sight . And thus it is cleare how the difficulty of this point , ariseth out of the wrongfull applying the conditions of our notions , and of names , to the obiects and thinges which we know : where of we gaue warning in the begining . 8 After which there remaineth no more to be said of this subiect , but to enumerate the seuerall specieses of Quantity , according to that diuision which Logitians for more facility of discourse haue made of it . Namely , these sixe : magnitudine , place , motion , time , number , and weight . Of which , the two first are permanent , and lye still exposed to the pleasure of whosoeuer hath a mind to take a suruay of them . Which he may do by measuring what partes they are diuisible into ; how many elles , feete , inches , a thing is long broad or deepe ; how great a place is ; whether it be not bigger or lesser then such an other ; and by such considerations as these ; which do all agree in this , that they expresse the essence of those two specieses of Quantity , to consist in a capacity of being diuided into partes . The two next ; motion and time ; though they be of a fleeting propriety , yet it is euident that in regard of theire originall and essentiall nature , they are nothing else but a like diuisibility into partes ; which is measured by passing ouer so great or so litle distance ; and by yeares , dayes , houres , minutes , and the like . Number we also see is of the same nature ; for it is diuisible into so many determinate partes , and is measured by vnities , or by lesser numbers so or so often contained in a proposed greater . And the like is euident of weight , which is diuisible into poundes , ounces , drammes , or graines ; and by them is measured . So that looking ouer all the seuerall specieses of Quantity ; it is euident , our definition of it is a true one , and expresseth fully the essence of it , when we say it is diuisibility , or a capacity to be diuided into partes : and that no other notion whatsoeuer , besides this , reacheth the nature of it . THE THIRD CHAPTER . Of Rarity and Density . I INTEND in this Chapter to looke as farre as I can into the nature and causes of the two first differences of bodies , 1 which follow out of Quantity as it concurreth with substance to make a body : for , the discouery of them , and of the various proportions of them among themselues , will be a great and important steppe in the iourney we are going . But the scarcity of our language is such , in subiets remooued from ordinary conuersation , ( though in others , I thinke none is more copious or expressiue ) as affordeth vs not apt wordes of our owne to expresse significantly such notions as I must busie my selfe about in this discourse . Therefore I will presume to borrow them from the Latine schoole , where there is much adoe about them . I would expresse the difference betweene bodies , that vnder the same measures and outward bulke , haue a greater thinnenesse and expansion , or thicknesse and solidity , one then an other ; which termes , ( or any I can find in English ) do not signify fully those affections of Quantity that I intend here to declare : therefore I will do it vnder the names of Rarity and Density ; the true meaning of which will appeare by what we shall hereafter say . 2 It is euident vnto vs , that there are different sortes of bodies , of which though you take equall quantities in one regard , yet they will be vnequall in an other . Theire magnitudes may be the same , but theire weights will be different ; or contrariwise , theire weights being equall , theire outward measures will not be so . Take a pinte of ayre ; and weigh it against a pinte of water , and you will see the ballance of the last goe downe amaine : but if you driue out the ayre by filling the pinte with lead , the other pinte in which the water is , will rise againe as fast : which if you poure out , and fill that pinte with quickesiluer , you will perceaue the lead to be much lighter : and againe , you will find a pinte of gold heauier then so much Mercury . And in like manner , if you take away of the heauy bodies till they agree in weight with the lighter , they will take vp and fill different proportions , and partes of the measure that shall containe them . But from whence this effect ariseth , is the difficulty that we would lay open . Our measures tell vs theire quantities are equall ; and reason assureth vs , there can not be two bodies in one and the same place ; therefore when we see that a pinte of one thing outweigheth a pinte of an other that is thinner , we must conclude that there is more body compacted together in the heauy thing then in the light : for else how could so litle of a solide or dense thing , be stretched out , to take vp so great roome , as we see in a basen of water that being rarifyed into smoake or ayre , filleth a whole chamber ? and againe , shrinke backe into so litle roome , as when it returneth into water , or is contracted into yce ? But how this comprehension of more body in equall roome is effected , doth not a litle trouble Philosophers . 3 To find a way that may carry vs through these difficulties that arise out of the Rarity and Density of bodies , lett vs do as Astronomers when they enquire the motions of the Spheres and Planets : they take all the Phenomena or seuerall appearances of them to our eyes ; and then attribute to them such orbes , courses , and periodes , as may square and fitt with euery one of them ; and by supposing them , they can exactly calculate all that will euer after happen to them in theire motions . So lett vs take into our consideration the cheife properties of rare and dense bodies , and then cast with our selues to find out an hypothesis , or supposition ( if it be possible ) that may agree with them all . First , it seemeth vnto vs that dense bodies haue theire partes more close and compacted , then others haue , that are more rare and subtile . Secondly they are more heauy , then rare ones . Againe , the rare are more easily diuided then the dense bodies : for water , oyle , milke , honey , and such like substances will not onely yield easily to any harder thing that shall make its way through them ; but they are so apt to diuision and to loose theire continuity , that theire owne weights will ouercome and breake it : whereas in iron , gold , marble , and such dense bodies , a much greater weight and force , is necessary to worke that effect . And indeed if wee looke well into it , we shall find that the rarer thinges , are as diuisible in a lesser Quantity , as the more dense are in a greater : and the same force will breake the rarer thing into more and lesser partes , then it will an equall one that is more dense . Take a sticke of light wood of such a biggenesse that being a foote long , you may breake it with your handes , and an other of the same biggenesse , but of a more heauy and compacted wood , and you shall not breake it , though it be two foote long : and with equall force you may breake a loafe of bread into more and lesse partes , then a lumpe of lead that is of the same biggenesse . Which also will resist more to the diuision of fire ( the subtilest diuider that is ) then so much water will ; for the litle atomes of fire ( which we shall discourse of hereafter ) will pierce and cutt out in the water , almost as litle partes as themselues , and mingling themselues with them they will fly away together , and so conuert the whole body of water into subtile smoake : whereas the same Agent , after long working vpon lead , will bring it into no lesse partes then small graines of dust , which it calcineth it into . And gold , that is more dense then lead , resisteth peremptorily all the diuiding power of fire ; and will not at all be reduced into a calx or lime by such operation as reduced lead into it . So that remembring , how the nature of Quantity is Diuisibility ; and considering that rare thinges are more diuisible then dense ones ; we must needes acknowledge that the nature of Quantity is some way more perfectly in thinges that are rare , then in those that are dense . On the other side , more compacted and dense thinges , may happily seeme to some to haue more Quantity then those that are rare ; and that it is but shruncke together ; which may be stretched out and driuen into much greater dimensions then the Quantity of rare thinges , taking the quantities of each of them equall in outward appearance . As gold may be beaten into much more and thinner leafe , then an equall bulke of syluer or lead . A waxe candle will burne longer with equall light , then a tallow candle of the same biggenesse ; and consequently , be conuerted into a greater Quantity of fire and ayre . Oyle will make much more flame then spiritt of wine , that is farre rarer then it . These and such like considerations , 4 haue much perplexed Philosophers , and haue driuen them into diuerse thoughts to find out the reasons of them . Some obseruing that the diuiding of a body into litle partes , maketh it lesse apt to descend , then when it is in greater ; haue beleeued the whole cause of litghnesse and rarity to be deriued from diuision . As for example ; they find that lead cutt into litle pieces , will not goe downe so fast in water , as when it is in bulke : and it may be reduced into so small atomes , that it will for some space swimme vpon the water like dust of wood . Which assumption is prooued by the greate Galileus ; vnto whose excellent witt and admirable industry , the world is beholding , not onely for his wonderfull discoueries made in the heauens , but also for his accurate and learned declaring of those very thinges that lye vnder our feete . He , about the 90th page of his first Dialogue of motion , doth clearly demonstrate how any reall medium must of necessity resist more the descent of a litle piece of lead , or any other weighty matter , then it would a greater piece : and the resistence will be greater and greater as the pieces are lesser and lesser . So that , as the pieces are made lesse , they will in the same medium sinke the slower ; and do seeme to haue acquired a new nature of lightnesse by theire diminution : not onely of hauing lesse weight in them then they had ; as halfe an ounce is lesse then a whole ounce : but also of hauing in themselues a lesse proportion of weight to theire bulke then they had ; as a pound of corke , is in regard of its magnitude lighter then a pound of lead : so as they conclude , that the thing whose continued partes are the lesser , is in its owne nature the lighter and the rarer ; and other thinges whose continued partes are greater , they be heauier and denser . 5 But this discourse reacheth not home : for by it , the weight of any body being discouered by the proportion it hath to the medium , in which it descendeth , it must euer suppose a body lighter then it selfe in which it may sinke and goe to the bottome . Now of that lighter body , I enquire what maketh it be so ; and you must answere by what you haue concluded , that it is lighter then the other , because the partes of it are lesse , and more seuered from one an other : for if they be as close together , theire diuision auayleth them nothing , since thinges sticking fast together , do worke as if they were but one , and so a pound of lead though it be filed into small dust , if it be compacted hard together , will sinke as fast as if it were in one bulke . Now then allowing the litle partes to be seperated , I aske , what other body filleth vp the spaces betweene those litle partes of the medium in which your heauy body descended ? For if the partes of water are more seuered then the partes of lead , there must be some other substance to keepe the partes of it a sunder : lett vs suppose this to be ayre : and I aske , whether an equall part of ayre , be as heauy as so much water ? or whether it be not ? If you say , it is ; then the compound of water and ayre , must be as heauy as lead ; seeing that theire partes , one with an other , are as much compacted as the partes of lead are . For there is no difference whether those bodies , whose litle partes are compacted together be of the same substance , or of diuers , or whether the one be diuided into smaller partes then the other , or no , ( so they be of equall weights ) in regard of making the whole equally heauy : as you may experience , if you mingle pinnedust with a sand of equall weight , though it be beaten into farre smaller diuisions then the pinnedust , and putt them in a bagge together . But if you say that ayre is not so heauy as water ; it must be , because euery part of ayre hath againe its partes more seuered by some other body , then the partes of water are seuered by ayre . And then , I make the same instance of that body which seuereth the partes of ayre . And so , att the last ( since there can not actually be an infinite processe of bodies one lighter then an other ) you must come to one , whose litle partes filling the pores and spaces between the partes of the others , haue no spaces in themselues to be filled vp . But as soone as you acknowledge such a body to be lighter and rarer then all the rest , you contradict and destroy all you said before . For by reason of its hauing no pores , it followeth by your rule , that the litle partes of it must be as heauy , if not heauier , then the litle partes of the same bignesse of that body whose pores it filleth ; and consequently it is proued by the experience we alleadged of pinnedust mingled with sand that the litle partes of it , can not by theire mingling with the partes of the body in which it is immediately contained , make that lighter then it would be if these litle partes were not mingled with it . Nor would both theire partes mingled with the body which immediately containeth them , make that body lighter . And so proceeding on in the same sort through all the mingled bodies , till you come to the last , that is immediately mingled with water ; you will make water nothing the lighter , for being mingled with all these ; and by consequence it should be as heauy and as dense as lead . Now that which deceiued the authors of this opiniion , was that they had not a right intelligence of the causes which made litle partes of bodies ( naturally heauy ) descend slowly , in regard of the velocity of greater partes of the same bodies descending : the doctrine of which we intend to deliuer hereafter . Others therefore perceiuing this rule to fall short , 6 haue endeauoured to piece it out by the mixtion of vacuity among bodies ; belieuing it is that which maketh one rarer then an other . Which mixtion they do not putt alwayes immediate to the maine body they consider : but if it haue other rarer and lighter bodies mingled with it , they conceiue this mixtion immediate onely to the rarest , or lightest . As for example ; a crystall being lighter and consequently rarer then a diamond , they will not say that there is more vacuity in a crystall then in a diamond ; but that the pores of a crystall are greater , and that consequently there is more ayre in a crystall to fill the pores of it , then is in a diamond ; and the vacuities are in the ayre , which abounding in a crystall , more then in a diamond , maketh that lighter and rarer then this , by the more vacuities that are in the greater Quantity of ayre which is migled with it . But against this supposition , a powerfull aduersary is vrged : for Aristotle , in his 4th booke of Physickes , hath demonstrated that there can be no motion in vacuity . It is true , they endeauour to euade his demonstration ( as not reaching home to theire supposition ) by acknowledging it to be an euident one in such a vacuity as he there speaketh of ; which he supposed to be so great a one that a body may swimme in it as in an ocean , and not touch or be neere any other body : whereas this opinion excludeth all such vast inanity , and admitteth no vacuities but so litle ones as no body whatsoeuer can come vnto but will be bigger then they ; and consequently , must on some side or other touch the corporeall partes which those vacuities diuide ; for they are the seperations of the least partes , that are , or can be , actually diuided from one an other : which partes , must of necessity touch one an other on some side ; or else , they could not hang together to compose one substance ; and therefore , the diuiding vacuities , must be lesse then the diuided partes . And thus , no body will euer be in danger of floating vp and downe without touching any thing : which is the difficulty that Aristotle chiefely impugneth . 7 I confesse I should be very glad that this supposition might serue our turne , and saue the Phoenomena that appeare among bodies , through theire variety of Rarity and Density : which if it might be , then would I straight go on to the inquiring after what followed out of this ground , as Astronomers ( to vse our former similitude ) do calculate the future appearances of the celestiall bodies out of those motions and orbes they assigne vnto the heauens . For as this apprehension of vacuity in bodies is very easy and intelligibile : so the other ( which I conceiue to be the truth of the case ) is exceedingly abstracted , and one of the most difficult pointes in all the Metaphysickes : and therefore I would ( if it were possible ) auoyde touching vpon it in this discourse , which I desire should be as plaine and easy , and as much remooued from scholasticke termes , as may be . But indeed , the inconueniences that follow out of this supposition of vacuities , are so great , as it is impossible by any meanes to slide them ouer . As for example ; lett vs borrow of Galilaeus the proportion of weight betweene water and ayre . He sheweth vs how the one is 400 times heauyer then the other . And Marinus Ghetaldus teacheth vs that gold is 19 times heauyer then water : so that gold must be 7600 times heauyer then ayre . Now then considering that nothing in a body can weigh , but the solide partes of it ; it followeth that the proportion of the partes of gold in a sphere of an inch diameter , is to the partes of ayre of a like dimension as 7600 is to one . Therefore in ayre it selfe the vacuities that are supposed in it , will be to the solide partes of it in the same proportion as 7600 to one . Indeed , the proportion of difference will be greater : for euen in gold many vacuities must be admitted , as appeareth by the heating of it which sheweth that in euery the least part , it is exceeding porous . But according to this rate , without pressing the inconuenience any further ; the ayre will by this reckoning appeare to be like a nett , whose holes and distances , are to the lines and thriddes , in the proportion of 7600 to one ; and so , would be lyable to haue litle partes of its body swimme in those greater vacuities ; contrary to what they striue to auoyde . Which would be exceedingly more , if we found on the one side any bodies heauyer and denser then gold , and that were so solide as to exclude all vacuities ; and on the other side should ballance them with such bodies as are lighter and rarer then ayre ; as fire is , and as some will haue the aether to be . But already the disproportion is so great , and the vacuity so strangely exceedeth the body in which it is , as were too great an absurdity to be admitted . And besides , it would destroy all motion of small bodies in the ayre , if it be true ( as Aristotle hath demonstrated in the 4th booke of his Physickes ) that motion can not be made , but among bodies , and not in vacuo . Againe , if rarity were made by vacuity , rare bodies could not be gathered together , without loosing theire rarity and becoming dense . The contrary of which , we learne by constant experience ; as when the smith and glassemender , driue theire white and fury fires , ( as they terme them ; ) when ayre pierceth most in the sharpe wind ; and generally we see that more of the same kind of rare bodies , in lesse place , worketh most efficaciously according to the nature that resulteth out of that degree of rarity . Which argueth , that euery litle part is as rare as it was before ( for else it would loose the vertue of working according to that nature ; ) but that by theire being crowded together , they exclude all other bodies that before did mediate betweene the litle partes of theire maine body ; and so , more partes being gotten together in the same place then formerly there were , they worke more forcibly . Thirdly ; if such vacuities were the cause of rarity ; it would follow that fluide bodies being rarer then solide ones , they would be of themselues standing , like nettes or cobbewebbes : whereas contrariwise , we see theire natures are to runne together , and to fill vp euery litle creeke and corner : which effect , following out of the very nature of the thinges themselues ; must needes exclude vacuities out of that nature . And lastly ; if it be true ( as we haue shewed in the last Chapter ) that there are no actuall partes in Quantity ; it followeth of necessity , that all Quantity must of it sel●e be one ; as Metaphysickes teach vs : and then , no distance can be admitted betweene one Quantity and an other . And truly , if I vnderstand Aristotle right ; he hath perfectly demonstrated , that no vacuity is possible in nature ; neither great nor litle : and consequently , the whole machine raysed vpon that supposition , must be ruinous . His argument is to this purpose . What is nothing , can not haue partes : but vacuum is nothing ( because as the aduersaries conceiue it , vacuum is the want of a corporeall substance in an enclosing body , within whose sides nothing is , whereas a certaine body might be contained whithin them , as if in a paile or bowle of a gallon , there were neither milke , nor water , nor ayre , nor any other body whatsoeuer ) therefore , vacuum can not haue partes . Yet those who admitt it do putt it expressely for a space ; which doth essentially include partes . And thus they putt two contradictories , nothing and partes , that is , partes and no partes ; or something and nothing ; in the same proposition . And this , I conceiue to be absolutely vnauoydable . 8 For these reasons therefore , I must entreate my readers fauour , that he will allow me to touch vpon metaphysickes a litle more then I desire or intended : but it shall be no otherwise , then as is said , of the dogges by the riuer Nilus side ; who being thirsty , lappe hastily of the water , onely to serue theire necessity as they runne along the shore . Thus then ; remembring how wee determined that Quantity is Diuisibility : it followeth , that if besides Quantity there be a substance or thing which is diuisible ; that thing , if it be condistinguished from its Quantity or Diuisibility , must of it selfe be indiuisible : or ( to speake more properly ) it must be , not diuisible . Putt then such substance to be capable of the Quantity of the whole world or vniuerse : and consequently , you putt it of it selfe indifferent to all , and to any part of Quantity : for in it , by reason of the negation of Diuisibility , there is no variety of partes , whereof one should be the subiect of one part of Quantity , or another of another ; or that one should be a capacity of more , another of lesse . This then being so , wee haue the ground of more or lesse proportion between substance and quantity : for if the whole quantity of the vniuerse bee putt into it , the proportion of Quantity to the capacity of that substance , will bee greater then if but halfe that quantity were imbibed in the same substance . And because proportion changeth on both sides by the single change of onely one side : it followeth that in the latter , the proportion of that substance to its Quantity , is greater ; and that in the former , it is lesse ; howbeit the substance in it selfe be indiuisible . What wee haue said thus in abstract , will sinke more easily into vs if we apply it to some particular bodies here among vs , in which we see a difference of Rarity and Density ; as to ayre , water gold , or the like ; and examine if the effects that happen to them , do follow out of this disproportion betweene substance and Quantity . For example lett vs conceiue that all the Quantity of the world were in one vniforme substance , then the whole vniuerse would be in one and the same degree of Rarity ad Density : lett that degree , be the degree of water ; it will then follow , that in what part soeuer there happeneth to be a change from this degree , that part will not haue that proportion of quantity to its substance , which the quantity of the whole world had to the presupposed vniforme substance . But if it happeneth to haue the degree of rarity which is in the ayre , it will then haue more quantity in proportion to its substance , then would be due vnto it according to the presupposed proportion of the quantity of the vniuerse to the foresaid vniforme substance ; which in this case is as it were the standard to try all other proportions by . And contrariwise , if it happeneth to haue the degree of Density which is found in Earth or in gold ; then it will haue lesse quantity in proportion to its substance , then would be due vnto it according to the fore said proportion , or common standard . Now to proceede from hence , with examining the effects which result out of this compounding of Quantity with substance , we may first consider , that the definitions which Aristotle hath giuen vs of Rarity and Density , are the same wee driue att : hee telleth vs , that that body is rare whose quantity is more , and its substance lesse ; that , contrariwise dense , where the substance is more and the quantity lesse . Now if wee looke into the proprieties of the bodies wee haue named , or of any others , wee shall see them all follow cleerely out of these definitions . For first , that one is more diffused , an other more compacted ; such diffusion and compaction , seeme to be the very natures of Rarity and Density , supposing them to be such as we haue defined them to be ; seeing that , substance is more diffused by hauing more partes , or by being in more partes ; and is more compacted by the contrary . And then , that rare bodies are more diuisible then dense ones , you see is coincident into the same conceit with their diffusion and compaction . And from hence againe it followeth , that they are more easily diuided in great , and likewise , that they are by the force of naturall Agents diuisible into lesser partes : for both these ( that is facility of being diuided , and easye diuisibility into lesser partes ) are contained in being more diuisible ; or in more enioying the effect of quantity , which is diuisibility . From this againe followeth , that in rare bodies there is lesse resistance to the motion of an other body through it , then in dense ones ; and therefore a like force passeth more easily through the one , then through the other . Againe ; rare bodies are more penetratiue and actiue then dense ones ; because being ( by theire ouerproportion of quantity ) easily diuisible into small partes , they can runne into euery litle pore , and so incorporate themselues better into other bodies , then more dense ones can . Light bodies likewise must be rarer , because most diuisible , if other circumstances concurre equally . Thus you see decyphered vnto your hand , the first diuision of bodies flowing from Quantity as it is ordained to substance for the composition of a bodie : for since the definition of a body is ; A thing which hath partes ; and quantity is that , by which it hath partes ; and the first propriety of quantity is , to be bigger or lesse ; and consequently the first differences of haueing partes , are to haue bigger or lesse , more or fewer ; what diuision of a body can be more simple , more plaine , or more immediate , then to diuide it by its Quantity as making it to haue bigger or lesse , more or fewer partes in proportion to its substance ? Neither can I iustly be blamed for touching thus on Metaphysickes , to explicate the nature of these two kindes of bodies ; for Metaphysickes being the science aboue Physickes , it belongeth vnto her to declare the principles of Physickes : of which , these wee haue now in hand , are the very first steppe . But much more , if wee consider that the composition of quantity with substance , is purely Metaphysicall ; wee must necessarily allow the inquiry into the nature of Rarity and Density , to be wholy Metaphysicall ; seeing that the essence of Rarity and Density , standeth in the proportion of quantity to substance ; if we beleeue Aristotle , ( the greatest master that euer was , of finding out definitions and notions ) and trust to the vncontroulable reasons we haue brought in the precedent discourse . 9 This explication of Rarity and Density , by the composition of substance with quantity , may peraduenture giue litle satisfaction vnto such as are not vsed to raise theire thoughts aboue Physicall and naturall speculations : who are apt to conceiue , there is no other composition or resolution , but such as our senses shew vs in compounding and diuiding of bodies according to quantatiue partes . Now this obligeth vs to shew that such a kind of composition and diuision as this , must necessarily be allowed of , euen in that course of doctrine which seemes most contrary to ours . To which purpose , lett vs suppose that the position of Democritus or of Epicurus is true ; to witt , that the originall composition of all bodies , is out of very litle ones of various figures ; all of them , indiuisible , not Mathematically , but Physically : and that this infinite number of indiuisibles , doth floate in an immense ocean of vacuum or imaginary space . In this position , lett any man who conceiueth theire groundes may be maintained , explicate how one of these litle bodies is mooued . For , taking two partes of vacuum , in which this body successiuely is ; it is cleare , that really , and not onely in my vnderstanding , it is a difference in the said body , to be now here , now there : wherefore , when the body is gone thither , the notion of being here , is no more in the body ; and consequently , is diuided from the body . And therefore , when the body was here ; there was a composition , betweene the body , and its being here : which , seeing it can not be betwixt two partes of Quantity , must of necessity be such a kind of composition , as wee putt betweene quantity and substance . And certainely , lett men wracke theire braines neuer so much , they will neuer be able to shew how motion is made , without some such composition and diuision , vpon what groundes soeuer they proceede . And if then they tell vs , that they vnderstand not how there can be a diuisibility betweene substance and quantity ; wee may reply , that to such a diuisibility two thinges are required ; first that the notions of substance and quantity be different ; secondly , that the one of them may be changed without the other . As for the first , it is most euident wee make an absolute distinction betweene theire two notions ; both , when wee say that Socrates was bigger a man then a boy ; and when wee conceiue that milke or water whiles it boyleth , or wine whiles it worketh , so as they runne ouer the vessels they are in ; are greater and possesse more place then when they were coole and quiet , and filled not the vessell to the brimme . For howsoeuer , witty explications may seeme to euade , that the same thing is now greater , now lesser ; yett it can not be auoyded , but that ordinary men , who looke not into Phylosophy , do both conceiue it to be so , and in theire familiar discourse expresse it so ; which they could not do , if they had not different notions of the substance , and of the quantity of the thing they speake of . And though wee had no such euidences , the very names and definitions of them would putt it beyond strife : all men calling substance , a thing ; quantity , biggenesse : and referring a thing , to Being ; as who would say ; that which is : but biggenesse , to some other of like nature , vnto which it is compared ; as , that it is halfe as bigge , twice as bigge , or the like . This then being vnauoydable , that the notions are distinguished ; there remaineth no difficulty , but onely in the second , namely that the one may be changed , and the other not . Which reason and demonstration do conuince , as wee haue shewed . Wherefore , if any shall yett further reply , that they do not vnderstand how such change is made ; wee shall answere , by asking them whether they know ; how the change of being sometimes here , sometimes there is made by locall motion in vacuum , without a change in the body mooued . Which question , if they can not satisfy ; they must eyther deny that there is any locall motion in vacuum ; or else admitt a change in quantity , without a change in substance ; for this latter is as euidently true , as they suppose the former to be ; though the manner how they are effected , be alike obscure in both , and the reason of the obscurity , the same in both . With which wee will conclude the present Chapter ; adding onely this note . That if all Physicall thinges and naturall changes do proceede out of the constitution of rare and dense bodies in this manner , as we do putt them , ( as the worke wee haue in hand intendeth to shew ) then , so manifold effects will so conuince the truth of this doctrine which wee haue declared , that there can remaine no doubt of it : neither can there be any , of the diuisibility of quantity from substance ; without which , this doctrine can not consist . For it can not be vnderstood , how there is a greater proportion of quantity then of substance ; or contrariwise , of substance then of quantity ; if there be not a reall diuisibility betweene quantity and substance . And much lesse can it be conceiued , that the same thing hath att one time a greater proportion of quantity , and att an other time a lesse ; if the greater or lesser proportion , be not seperable from it ; that is , if there be not a diuisibility betwixt it and substance , as well as there are different notions of them . Which to prooue by the proper principles belonging to this matter , would require vs to make a greater inroade into the very bowels of Metaphysickes , and to take a larger circuite , then is fitting eyther for the subiect , or for the intended breuity of this treatise . THE FOVRTH CHAPTER . Of the foure first qualities : and of the foure Elements . 1 THE subiect of our discourse hitherto , hath been three simple notions ; Quantity , Rarity , and Density . Now it shall be to inquire if by compounding these with grauity or weight ( which is one of the specieses of Quantity aboue mentioned and of which I shall speake at lardge hereafter ) wee may begett any further qualities , and so produce the foure first bodies , called Elements . In imitation of Logitians , who by compounding such propositions as of themselues are euident to mans nature assoone as they are proposed , do bring forth new knowledges : which thriddes they still entermixe and weaue together , till they grow into a faire piece . And thus the sciencies tehy so much labour for , and that haue so great an extent , do result out of few and simple notions in theire beginninges . But before wee fall to mingling and comparing them together , I thinke it will not be amisse to sett downe , and determine what kind of thinges wee meane by rare and what by dense ; to the end that when the names are agreed vpon , wee may slippe into no error by mistaking them . So then , although there be seuerall considerations , in regard of which , rarity and density may be differently attributed to bodies : yet because mans discerning them , to be able to discourse accordingly of them , is the principall respect for which theire denominations are to be allotted them : wee may with reason call those thinges dense , wherein a man findeth a sensible difficulty to part them ; and those rare , where the resistance is imperceptible . And vnto these two notions of rarity and density , wee must allow a great latitude , farre from consisting in an indiuisible state ; for seeing that rarefaction maketh a lesser body equall to a bigger ; and that all inequality betwixt two bodies , hath the conditions of a body ; it followeth that the excesse of one body ouer an other , consisteth of infinite partes into which it might be diuided : and consequently , that what is rarified , passeth as many degrees as the inequality or excesse hath partes . And the same law being in condensation , both dense and rare thinges must be acknowledged to be capable of infinite variety , and diuersity of states in regard of more and lesse in the same kind . These thinges being premised ; 2 and calling to mind that it is the nature of density to make the partes of a dense thing compact , and sticke together , and be hardly diuisible ; and on the contrary side , that it is the nature of rarity , to diffuse and extend a rare thing , and to prepare and approach it to diuision , according to the proportion of the degree of rarity which it hath ; and that weight doth abound where there is excesse of density , and is very litle or none in excesse of rarity : wee may now begin in our imagination to putt these qualities into the scales one against an other , to see what effects they produce in bodies . And first , lett vs weigh grauity against density or sticking together of partes : which sticking or compactednesse being naturall to density , requireth some excesse of grauity in proportion to the density , or some other outward violence , to breake it . If then in a dense body the grauity ouercome the density , and do make the partes of it breake a sunder , it will draw them downewardes towards the center that grauity tendeth vnto , and will neuer lett them rest till they come thither , vnlesse some impediment meete them by the way and stoppe theire iourney : so that such a body will , as neere as possibly it can , lye in a perfect sphericall figure in respect of the center ; and the partes of it will be changed and altered , and thrust on any side that is the ready way thither ; so that by the force of grauity working vpon it , it will runne as farre as it meeteth with nothing to hinder it from attaining this sphericall superficies . Wherefore such bodies , for the most part , haue noe settled outside of theire owne ; but do receiue theire figure and limits from such letts as hinder them from attaining to that sphericalnesse they ayme att . Now Aristotle ( whose definitions , are in these matters generally receiued , as fully expressing the notions of mankind ) telleth vs , and our owne experience confirmeth it , that wee vse to call those thinges moist , which runne in such sort as wee haue here sett downe ; and that wee terme those thinges dry , which haue a consistence within themselues ; and which to enioy a determinate figure , do not require the stoppe or hinderance of an other body to limit and circle them in : which will be the nature of those that haue a greater proportion of density in respect of theire grauity . And thus , out of the comparison of density with weight , wee haue found two more qualities then wee yett had mett withall , namely wettenesse and drynesse . For although a body be dense , ( which of its owne nature , singly considered , would preserue the continuity of its partes , as making the body hardly diuisible ; whereby it would be dry ) yet if the grauity that worketh vpon it , be in proportion greater then the density ; it will seuer the partes of it , and make them runne to the center , and so become fluide and moist : though not in the eminentest degree that may be of fluidity and moisture ; by reason that if the like ouerproportion of grauity happen in a rare body , it will there more powerfully worke its effect , then it can in a dense body ; because a rare body will more easily obey , and yield to the grauity that mastereth it , then a dense one will ; and consequently , will be more fluide and moist then it . Now on the other side , in weighing rarity against grauity ; if it happen that the rarity ouercome the grauity , 3 then the grauity will not change the figure of a body so proportioned , but what figure it hath from its proper naturall causes , the same will still remaine with it : and consequently , such a body will haue termes of its owne and will not require an ambient body to limit , and circle it in : which nature , wee call dry . But if the proportion of the grauity be the greater and do ouercome the rarity ; then , by how much the rarity is greater , so much the more will the grauity force it , to apply it selfe equally and on all sides to the center : and such a body will the more easily receiue its figure from an other , and will be lesse able to consist of it selfe : which properties , wee attribute to wettenesse or moisture . So that it appeareth , how the qualities of wett and dry , which first wee found in thinges that were dense , are also common to that nature of bodies , which wee terme rare . And thus , by our first inquiry after what kind of bodies do result out of the compounding of rarity and density with grauity , wee discouer foure different sortes : some dense ones that are dry , and others likewise dense that are moist : then againe , some rare ones that are likewise moist , and other rare ones that are dry . But wee must not rest here : lett vs proceede a litle further , to search what other properties these foure kindes of bodies will haue ; 4 which wee shall best discouer , if wee apply them seuerally to some other compounded body ( of which nature , are all those wee conuerse with or see ) and then consider the effects which these do worke vpon it . To beginne with that , which wee said , is so excessiuely rare that grauity hath no power ouer it . If wee looke vpon the multitude of litle partes it may be diuided into , whereof euery one will subsist by it selfe ( for wee haue already prooued it dry ) and then suppose them to be mooued with force and strength against the body wee apply them to : it must necessarily follow , that they will forcibly gett into the porousnesse of it , and passe with violence betweene part and part , and of necessity seperate the partes of that thing one from an other ; as a knife or wedge doth a solide substance , by hauing theire thinnest partes pressed into it : so that if in the compounded thing , some partes be more weighty , others more light , ( as of necessity there must be ) the heauiest will all fall lowest , the lightest will fly vppermost , and those which are of a meane nature betweene the two extremes , will remaine in the middle . In summe , by this action of an extreme rare body vpon a compounded one , all the partes of one kind that were in the compounded one , will be gathered into one place ; and those of diuers kindes into diuers places : which is the notion whereby Aristotle hath expressed the nature of heate ; and is an effect , which dayly experience in burning and boyling , teacheth vs to proceede from heate . And therefore wee can not doubt , but that such extreme rare bodies are as well hoat as dry . On the other side , if a dense thing be applyed to a compound , it will ( because it is weighty ) presse it together : and if that application be continued on all sides , so that noe part of the body that is pressed be free from the siege of the dense body that presseth it , it will forme it into a narrower roome , and keepe in the partes of it , not permitting any of them to slippe out . So that what thinges soeuer it findeth within its power to master , be they light or heauy , or of what contrary natures soeuer , it compresseth them as much as it can , and draweth them into a lesse compasse , and holdeth them strongly together , making them sticke fast to one an other . Which effect , Aristotle tooke for the proper notion of cold ▪ and therefore gaue for definition of the nature of it , that it gathereth thinges of diuers natures : and experience sheweth vs in freesing , and all great coolinges , that this effect proceedeth from cold . But if wee examine which of the two sortes of dense bodies ( the fluide or the consistent ) is most efficacious in this operation ; 5 wee shall find that the lesse dense one is more capable of being applyed round about the body it shall besiege ; and therefore will stoppe closer euery litle hole of it , and will more easily send subtile partes into euery litle veine of it ; and by consequence , shrinke it vp together and coagulate , and constringe it more strongly , then a body can that is extremely dense ; which by reason of its great density , and the stubbornesse of its partes , can not so easily bend and plye them to worke this effect . And therefore , a body that is moderately dense , is colder then an other that is so in excesse ; seeing that cold is an actiue or working power , and that which is lesse dense doth excell in working . On the contrary side , rare bodies being hoat , because theire subtile partes enuironing a compounded body will sinke into the pores of it , and to theire power seperate its partes ; it followeth that those wherein the grauity ouercometh the rarity , are lesse hoat then such others as are in the extremity , and highest excesse of rarity : both , because the former are not able to pierce so litle partes of the resisting dense body , as extreme rare ones are ; and likewise , because they more easily take plye by the obstacle of the solide ones they meete with , then these doe . So that out of this discourse wee gather , that of such bodies that differ precisely by the proportion of Rarity and Density ; those which are extremely rare , are in the excesse of heate , and are dry withall : that weighty rare bodies are extremely humide , and meanely hoat : that fluide dense bodies are moist , though not in such excesse as rare ones that are so ; but are coldest of any : and lastly , that extreme dense bodies are lesse cold then fluide dense ones , and that they are dry . 6 But whether the extreme dense bodies , be more or lesse dry then such as are extremely rare , remaineth yet to be decided . Which wee shall easily doe , if wee but reflect that it is density which maketh a thing hard to be diuided , and that rarity maketh it easie : for , a facility to yield vnto diuision , is nothing else but a plyablenesse in the thing that is to be diuided , whereby it easily receiueth the figure , which the thing that diuideth it doth cast it into . Now this plyablenesse belongeth more to rare then to dense thinges : and accordingly , wee see fire bend more easily , by the concameration of an ouen , then a stone can be reduced into due figure by hewing . And therefore , since drynesse is a quality that maketh those bodies wherein it raigneth , to conserue themselues in theire owne figure and limits , and to resist the receiuing of any from an other body ; it is manifest that those are dryest , wherein these effects are most seene ; which is , in dense bodies : and consequently , excesse of drynesse must be allotted vnto them , to keepe company with theire moderate coldnesse . 7 Thus wee see that the number of Elements assigned by Aristotle , is truly and exactly determined by him ; and that there can be neither more nor lesse of them ; and that theire qualities are rightly allotted to them : which to settle more firmely in our mindes , it will not be misse-spent time to summe vp in short , the effect of what wee haue hitherto said to bring vs vnto this conclusion . First , wee shewed that a body is made , and constituted a body by quantity . Next , that the first diuision of bodies is into rare and dense ones ; as differing onely by hauing more and lesse quantity . And lastly , that the coniunction of grauity with these two , breedeth two other sortes of combinations : each of which is also twofold ; the first sort , concerning rarity ; out of which ariseth one extremely hoat and moderately dry , and an other extremely humide and moderately hoat : the second sort , concerning density ; out of which , is produced one that is extremely cold and moderatly wett , and an other extremely dry and moderatly cold . And these are the combinations whereby are constituted , fire , ayre , water , and earth . So that wee haue thus , the proper notions of the foure Elements ; and haue both them and theire qualities driuen vp and resolued into theire most simple principles : which are , the notions of Quantity , and of the two most simple differences of quantatiue thinges , Rarity and Density . Beyond which , mans witt can not penetrate ; nor can his wishes ayme att more in this particular : seeing he hath attained to the knowledge af what they are , and of what maketh them , be so , and that it is impossible they should be otherwise : and this , by the most simple and first principles , which enter into the composition of theire nature . Out of which it is euident , that these foure bodies are Elements : since they can not be resolued into any others , by way of physicall composition ; themselues , being constituted by the most simple differences of a body . And againe , all other bodies whatsoeuer must of necessity , be resolued into them , for the same reason ; because no bodies can be exempt from the first differencies of abody . Since then , wee meane by the name of an Element , a body not composed of any former bodies , and of which all other bodies are composed , wee may rest satisfyed that these are rightly so named . But whether euery one of these foure elements , 8 do comprehend vnder its name one onely lowest species , or many ( as , whether there be one onely species of fire , or seuerall ; and the like of the rest ) wee intend not here to determine . Yet wee note , that there is a greate latitude in euery kind ; seeing that , Rarity and Density ( as wee haue said before ) are as diuisible as quantity . Which latitudes , in the bodies wee conuerse withall , are so limited that what maketh it selfe and other thinges be seene ( as being accompanied by light ) is called fire . What admitteth the illuminatiue action of fire , and is not seene , is called ayre . What admitteh the same action , and is seene ( in the ranke of Elements ) is called water . And what through the density of it admitteth not that action , but absolutely reflecteth it , is called earth . And out of all we said of these foure Elements , it is manifest there can not be a fifth : as is to be seene att large in euery Aristotelian Philosopher that writeth of this matter . I am not ignorant that there are sundry obiections vsed to be made , both against these notions of the first qualities , and against this diuision of the Elements : but because they , and theire solutions , are to be found in euery ordinary Philosopher ; and that they be not of any greate difficulty ; and that the handling them , is too particular for the designe of this discourse , and would make it too prolixe ; I referre the Reader to seeke them for his satisfaction , it those authors that treate physickes professedly , and haue deliuered a compleate body of Philosophy . And I will end this Chapter with aduertising him ( least I should be misvnderstood ) that though my disquisition here hath pitched vpon the foure bodies of fire , ayre , water , and earth ; yet it is not my intention to affirme , that those which wee ordinarily call so , and do fall dayly within our vse , are such as I haue here expressed them : or that these Philosophicall ones ( which arise purely out of the combination of the first qualities ) haue theire residence or consistence in great bulkes , in any places of the world , be they neuer fo remote : as , fire , in the hollow of the moones orbe ; water , in the bottome of the sea ; ayre , aboue the cloudes ; and earth below the mines . But these notions are onely to serue for certaine Idaeas of Elements ; by which , the foure named bodies , and the compoundes of them , may be tryed and receiue theire doome of more or lesse pure and approaching to the nature from whence they haue theire denomination . And yet I will not deny , but that such perfect Elements may be found in some very litle quantities , in mixed bodies : and the greatest aboundance of them , in these foure knowne bodies that we call in ordinary practise , by the names of the pure ones : for they are least compounded , and approach most to the simplenesse of the Elements . But to determine absolutely theire existence , or not existence , eyther in bulke or in litle partes ; dependeth of the manner of action among bodies : which as yet we haue not meddled with . THE FIFTH CHAPTER . Of the Operations of the Elements in generall . And of their Actiuities compared with one another . 1 HAVING by our former discourse , inquired out what degrees and proportions of rarity and density compounded with grauity , are necessary for the production of the Elements , and first qualities ; whose combinations , frame the Elements : our next consideration , in that orderly progresse we haue proposed vnto our selues in this treatise ( wherein our ayme is , to follow successiuely the steppes , which nature hath printed out vnto vs ) will be to examine the operations of the Elements , by which they worke vpon one an other . To which end , lett vs propose to our selues : a rare and a dense body encountring one an other by the impulse of some exterior agent . In this case , it is euident , that since rarity implyeth a greater proportion of Quantity , and quantity is nothing but diuisibility , rare bodies must needes be more diuisible then dense ones : and consequently , when two such bodies are pressed one against an other ; the rare body not being able to resist diuision so strongly , as the dense one is ; and being not permitted to retire backe , by reason of the externe violence impelling it against the dense body ; it followeth , that the partes of the rare body must be seuered , to lett the dense one come betweene them : and so the rare body becometh diuided , and the dense body the diuider . And by this we see that the notions of diuider and diuisible , do immediately follow rare and dense bodies ; and do so much the more properly agree vnto them , as they exceede in the qualities of Rarity and Density . Likewise , we are to obserue in our case , that the dense or diuiding body must necessarily cutt and enter further and further into the rare or diuided body ; and so the sides of it be ioyned successiuely to new and new partes of the rare body that giueth way vnto it , and forsake others it parteth from . Now the rare body being in a determinate situation of the vniuerse , ( which we call being in a place , and is a necessary condition belonging to all particular bodies ) and the dense body coming to be within the rare body , whereas formerly it was not so : it followeth , that it looseth the place it had , and gaineth an other . This effect , is that which we call locall motion . And thus we see , 2 by explicating the manner of this action , that locall motion is nothing else , but the change of that respect or relation , which the body mooued hath to the rest of the vniuerse , following out of Diuision : and the name of locall motion , formally signifyeth onely the mutation of a respect to other extrinsecall bodies , subsequent to that diuision . And this is so euident and agreeable to the notions that all mankinde ( who , as we haue said , is iudge and master of language ) naturally frameth of place ; as I wonder much why any will labour to giue other artificiall and intricate doctrine of this that in it selfe is so plaine and cleare . What neede is there to introduce an imaginary space ( or with Ioannes Grammaticus , a subsistent quantity ) that must runne through all the world ; and then entayle to euery body an ayery entity , an vnconceiuable moode , an vnintelligible Vbi , that by an intrinsecall relation to such a part of the imaginary space , must thereunto pinne and fasten the body it is in ? It must needes be a ruinous Philosophy that is grounded vpon such a contradiction , as is the allotting of partes vnto that , which the authors themselues ( vpon the matter ) acknowledge to be meerely nothing ; and vpon so weake a shift , ( to deliuer them from the inconueniencies that in theire course of doctrine other circumstances bring them vnto ) as is the voluntary creating of new imaginary Entities in thinges , without any ground in nature for them . Learned men should expresse the aduantage and subtility of theire wittes , by penetrating further into nature , then the vulgar ; not , by vexing and wresting it from its owne course . They should refine , and carry higher ; not contradict and destroy the notions of mankind , in those thinges that it is the competent Iudge of : as it vndoubtedly is , of those primary notions which Aristotle hath ranked vnder ten heades : which ( as we haue touched before ) euery body can conceiue in grosse : and the worke of schollers , is to explicate them in particular ; and not to make the vulgar beleeue they are mistaken , in framing those apprehensions that nature taught them . Out of that which hath been hitherto resolued it is manifest , that place really and abstracting from the operation of the vnderstanding , is nothing else but the inward superficies of a body that compasseth and immediately containeth an other . Which ordinarily , being of a rare body that doth not shew it selfe vnto vs ( namely , the ayre ) is for the most part vnknowne by vs. But because nothing can make impression vpon our mind , and cause vs to giue it a name ; otherwise then by being knowne : therefore our vnderstanding to make a compleate notion , must adde something else to this fleeting and vnremarkable superficies that may bring it vnto our acquaintance . And for this end we may consider further , that as this superficies hath in it selfe , so the body enclosed in it gaineth , a certaine determinate respect unto the stable and immoouable bodies that enuiron it . As for example , we vnderstand such a tree to be in such a place , by hauing such and such respects to such a hill neere it , or to such a house that standeth by it , or to such a riuer that runneth vnder it , or to such an immoouable point of the heauen that from the sunnes rising in the aequinox is called east , and such like . To which purpose , it importeth not whether these , that we call immoouable bodies and pointes , be truly so , or do but seeme so to mankinde . For man talking of thinges according to the notions he frameth of them in his minde , ( speech , being nothing else but an expression to an other man , of the images he hath within himselfe ) and his notions being made according to the seeming of the thinges ; he must needes make the same notions , whether the thinges be truly so in themselues , or but seeme to be so , when that seeming or appearance is alwayes constantly the same . 3 Now then , when one body diuiding an other , getteth a new immediate cloathing ; and consequently , new respects to the stable and immoouable bodies ( or seeming such ) that enuiron it ; we do vary in our selues the notion we first had of that thing ; conceiuing it now accompanied with other circumstances and other respects then formerly it had . Which notion we expresse by saying , it hath changed its place ; and is now no longer where it was att the first . And this change of place , we call Locall motion : to witt , the departing of a body from that hollow superficies which inclosed it ; and its changing vnto an other ; whereby it gaineth new respects to those partes of the world that haue , or in some sort may seeme to haue , immobility and fixed stablenesse . So as hence it is euident that the substance of locall motion consisteth in diuision ; and that the alteration of Locality followeth diuision ; in such sort as becoming like or vnlike of one wall to an other , followeth the action whereby one of them becometh white . 4 And therefore in nature we are not to seeke for any entity or speciall cause of applying the mooued body to a place as place , ( which is but a respect consequent to the effect of diuision ) but onely to consider what reall and physicall action vniteth it to that other body , which is called its place , and truly serueth for that effect . And consequently , they who thinke they haue discouered a notable subtility by bringing in an Entity to vnite a body to its place , haue strained beyond theire strength , and haue grasped but a shadow . Which will appeare yet more euident , if they but marke well how nothing is diuisible , but what of it selfe ( abstracting from diuision ) is one . For the nature of diuision , is the making of many ; which implyeth , that what is to be diuided , must of necessity be not many before it be diuided . Now quantity being the subiect of diuision , it is euident that purely of it selfe , and without any force or adioyned helpes , it must needes be one , wheresoeuer some outward agent doth not introduce multiplicity vpon it . And whensoeuer other thinges worke vpon quantity as quantity , it is not the nature and power of theire operation , to produce vnity in it and make it one ; for it is already one : but contrariwise , the immediate necessary effect that floweth from them in this case , is to make one quantity many , according to the circumstances that accompany the diuider , and that which is to be diuided . And therefore , although wee may seeke causes why some one thing sticketh faster together then some other , yet to aske absolutely why a body sticketh together , were preiudiciall to the nature of quantity ; whose essence is , to haue partes sticking together , or rather , to haue such vnity , as without it , all diuisibility must be excluded . Out of which discourse it followeth , that in locall motion we are to looke only for a cause or power to diuide , but not for any to vnite . For the very nature of quantity vniteth any two partes that are indistant from one an other , without needing any other cement to glew them together : as we see the partes of water and all liquide substances , do presently vnite themselues to other partes of like bodies , when they meete with them , and to solide bodies if they chance to be next vnto them . And therefore it is vaine to trouble our heades with Vnions and imaginary Moodes to vnite a body to the place it is in , when theire owne nature maketh them one as soone as they are immediate to each other . And accordingly , if when we see a boule mooue , we would examine the causes of that motion , we must consider the quantity of ayre or water it maketh to breake from the partes next vnto it , to giue place vnto it selfe : and not speculate vpon an intrinsecall relation from the body to a certaine part of the imaginary space they will haue to runne through all thinges . And by ballancing that quantity of ayre or water which it diuideth , we may arriue to make an estimate of what force the boule needeth to haue for its motion . Thus hauing declared that the locality of motion , 5 is but an extrinsecall denomination , and no reality in the thing mooued ; wee may now cast an eye vpon a vast consequence that may be deduced out of what wee haue hitherto said . For if we consider the nature of a body , that is , that a body is a body by quantity ; and that the formall notion of quantity is nothing else but diuisibility ; and that the adaequate act of diuisibility , is diuision : it is euident , there can be no other operation vpon quantity , nor ( by consequence ) among bodies , but must eyther be such diuision , as we haue here explicated , or what must necessarily follow out of such diuision . And diuision , ( as we haue euen now explicated ) being locall motion ; it is euident , that all operations among bodies , are either locall motion , or such as follow out of locall motion . Which conclusion , howsoeuer vnexpected , and may att the first hearing appeare a Paradoxe ; will neuerthelesse by the ensuing worke receiue such euidence , as it can not be doubted of ; and that , not onely by force of argumentation and by necessity of notions ( as is already deduced ) but also by experience , and by declaration of particulars as they shall occurre . 6 But now to apply what we haue said , to our proposed subiect : it is obuious to euery man , that seeing the diuider is the agent in diuision and in locall motion ; and that dense bodies , are by theire nature diuiders ; the earth , must in that regard be the most actiue among the Elements , since it is the most dense of them all . But this seemeth to be against the common iudgement of all the searchers of nature ; who vnanimously agree that fire is the most actiue Element . As also , it seemeth to impugne what we our selues haue determined , when we said , there were two actiue qualities , heate and cold , whereof the first was in its greatest excesse in fire , and the latter in water . To reconcile these , we are to consider that the action of cold in its greatest height , is composed of two partes ; the one is a kind of pressing ; and the other , is penetration which requireth applicability . Of which two , the former ariseth out of density , but the latter , out of moderation of density , as I haue declared in the precedent Chapter . Wherefore the former will exceede more in earth ; though the whole be more eminent in water . For though considering onely the force of moouing ( which is a more simple and abstracted notion , then the determination and particularisation of the Elements , and is precedent to it ) therein earth hath a precedency ouer water : yet taking the action as it is determined to be the action of a particular Element , and as it concurreth to the composition or dissolution of mixed bodies ; in that consideration ( which is the chiefe worke of Elements , and requireth an intime application of the Agents ) water hath the principality and excesse ouer earth . 7 As for fire it is more actiue then eyther of them ; as it will appeare clearely if we consider , how when fire is applyed to fewell , and the violence of blowing is added to its owne motion ; it incorporateth it selfe with the fewell , and in a small time conuerteth a great part of it into its owne nature , and shattereth the rest into smoake and ashes . All which proceedeth from the exceeding smallnesse and drynesse of the partes of fire ; which being mooued with violence against the fewell , and thronging in multitudes vpon it ; they easily pierce the porous substance of it , like so many extreme sharpe needles . And that the force of fire is as greate and greater , then of earth , we may gather out of our former discourse ; where hauing resolued , that density is the vertue by which a body is moued and doth cutt the medium ; and againe considering that celerity of motion , is a kind of density , ( as we shall by and by declare ) it is euident , that since blowing must of necessity presse violently and with a rapide motion , the partes of fire against the fewell , and so condense them exceedingly there , ( both by theire celerity , and by bringing very many partes together there ; ) it must needes also giue them actiuity and vertue to pierce the body they are beaten against . Now , that celerity is a kind of density , will appeare by comparing theire natures . For if we consider that a dense body may be dilated so as to possesse and fill the place of a rare body that exceeded it in bignesse ; and by that dilatation , may be diuided into as many and as greate partes as the rare body was diuisible into ; wee may conceiue that the substance of those partes , was by a secret power of nature foulded vp in that litle extension in which it was before . And euen so , if we reflect vpon two riuers of equall channels and depths , whereof the one goeth swifter then the other ; and determine a certaine length of each channell , and a common measure of time : wee shall see that in the same measure of time , there passeth a greater bulke of water in the designed part of the channell of the swifter streame , then in the designed part of the slower , though those partes be equall . Neither doth it import , that in velocity we take a part of time , whereas in density it seemeth that an instant is sufficient ; and consequently , there would be no proportion betweene them . For knowing Philosophers do all agree that there are no instants in time , and that the apprehension of them proceedeth meerely from the manner of our vnderstanding . And as for partes in time , there can not be assumed any so litle , in which the comparison is not true : and so in this regard , it is absolutely good . And if the Reader haue difficulty att the disparity of the thinges which are pressed together in density and in celerity ; for that in density there is onely substance , and in celerity there is also quantity , crowded vp with the substance ; he will soone receiue satisfaction , when he shall consider that this disparity is to the aduantage of what we say , and maketh the nature of density more perfect in celerity , and consequently more powerfull in fire then in earth . Besides , if there were no disparity , 8 it would not be a distinct species of density , but the very same . By what we haue spoken aboue , it appeareth how fire getteth into fewell ; now lett vs consider how it cometh out : for the actiuity of that fierce body , will not lett it lye still and rest , as long as it hath so many enemies round about it to rouse it vp . Wee see then that as soone as it hath incorporated it selfe with the fewell , and is growne master of it by introducing into it so many of its owne partes , ( like so many soldiers , into an enemies towne ) they breake out againe on euery side with as much violence as they came in . For by reason of the former resistance of the fewell ; theire continuall streaming of new partes vpon it , and one ouertaking an other there where theire iourney was stopped , ( all which is encreased by the blowing , ) doth so exceedingly condense them into a narrower roome then theire nature affecteth , that as soone as they gett liberty , and grow masters of the fewel , ( which att the first was theire prison ) they enlarge theire place , and consequently come out and flye abroad ; euer ayming right forwardes from the point where they begin theire iourney : for the violence wherewith they seeke to extend themselues into a larger roome , when they haue liberty to do so ; will admitt no motion but the shortest , which is , by a straight line . So that if in our fantasie , we frame an image of a round body all of fire ; wee must withall presently conceiue , that the flame proceeding from it , would diffuse it selfe euery way indifferently in straight lines ; in such sort , that the source seruing for the center , there would be round about it an huge sphere of fire and of light ; vnlesse some accidentall and externe cause , should determine its motion more to one part then to an other . Which compasse , because it is round , and hath the figure of a sphere , is by Philosophers termed the sphere of its actiuity . So that it is euident , that the most simple and primary motion of fire , is a fluxe in a direct line from the center of it , to its circumference , taking the fewell for its center : as also , that when , it is beaten against a harder body , it may be able to destroy it , although that body be in its owne nature , more dense then fire . For the body against which it presseth ; eyther hath pores , or hath none , ( as , the Elements haue none : ) if it hath pores ; then the fire , by reason of the violent motion of the impellent , driueth out the litle bodies which fill vp those pores , and succeeding in theire roome , and being multiplyed there , causeth those effects which in our discourse of the Elemenrs we assigned to heat . But if it haue no pores ; it will be eyther rare or dense : if it be rare ; then , in case that the force of the impellent be greater then the resistance of the rare body , it will force the fire to diuide the rare body . But if it be dense ; as , some atome of earth ; then , though att the first it can not diuide it ; yet by length of time and by continuall beating vpon it , it may come to weare off some part of it , the force of the impellent , by litle and litle bending the atome of the earth , by driuing a continuall streame of a lesser part of fire , against some determinate part of the atome . By which word Atome ; no body will imagine we intend to expresse a perfect indiuisible , but onely , the least sort of naturall bodies . THE SIXT CHAPTER . Of Light : what it is . HAVING said thus much of fire ; 1 the neere relation that is betweene it and light , inuiteth vs in the next place to bend our eyes to that which vseth to dazell theires who looke vnwarily vpon it . Certainely , as among all the sensible qualities , it is the principall ; so among all corporeall thinges , it seemeth to ayme rightest att a spirituall nature , and to come neerest vnto it . And by some hath beene iudged to be spirituall ; if our eyes be capable to see spirits . No meaner man then Aristotle , leadeth the dance to hold light a quality , and mainely to deny it any bodily subsistence . And there hath followed him no fewer , then almost all the world euer since . And the question importeth no lesse , then the whole doctrine of qualities ; for admitt light to be a body , and hardly any man will hold vp his hand in defence of any other quality : but if it be a quality ; then all others come in by parity and for company . But before we goe any further , it will not be amisse to expresse what we meane when we reiect qualities ; and how , in some sense , we are content to admitt them . According to that description that Philosophers ordinarily do make of them , ( and especially the moderne ) we can by no meanes giue way vnto them . I confesse ingenuously , I vnderstand not what they meane by them ; and I am confident , that neither do they . For the very notion , that theire first wordes seeme to expresse of them , they contradict againe , before they make an end of describing what they are . They will haue them to be reall Entities or Thinges , distinct from the bodies they accompany : and yet , they deny them a subsistence or self being ; saying they do but inhere in theire subiect , which supporteth them ; or which is all one , that their being is a dependence of a subiect . If they will reflect vpon what they say , and make theire thoughts and theire wordes agree ; they will find , that the first part of theire description , maketh them complete substances ; which afterwardes , in wordes they flattely deny : and it is impossible to reconcile these two meaninges . A reall Entity or thing , must necessarily haue an Existence or Being of its owne : which they allow them . And whatsoeuer hath so ; becometh a substance : for it subsisteth by its owne Existence ; or , ( to say plainer ) is what it is by its owne Being ; and needeth not the existence of an other thing to giue it a Being . And then presently to say that it doth not subsist of it selfe ; or that it requireth the subsistence of a substance , to make it Bee ; is a pure contradiction to the former . This ariseth from a wrong notion they make to themselues of substance , existence and subsistence : and from theire not consulting sufficiently with theire owne thoughts , as well as studying in bookes . They meete there with different termes ; by helpe of which , they keepe themselues from contradiction in wordes , but not in effect . If the termes were rightly conceiued , and notions duely fitted to them , ( which requireth deepe meditation vpon the thinges themselues , and a braine free from all inclination to siding , or affection to opinions for the authors sakes , before they be well vnderstood and examined ) many of those disputes would fall to the ground , in which oftentimes both sides loose themselues , and the question , before they come to an end . They are in the darke before they are aware : and then , they make a noise , onely with termes ; which like too heauy weapons that they can not weild , do carry theire stroakes beyond theire ayme . Of such nature , are the qualities and moodes , that some moderne Philosophers haue so subtilised vpon . And in that sense , we vtterly deny them : which being a question appertaining to Metaphysickes , it belongeth not to our present purpose to ingage our selues further in it . 2 But , as they are ordinarily vnderstood in common conuersation , we allow them . And our worke is but to explicate and shew the particulars in retaile , of what men naturally speake in grosse . For that , serueth theire turne to know what one an other meaneth : whereas , it belongeth onely vnto a Philosopher , to examine the causes of thinges . Others , are content with the effects : and they speake truly and properly when they designe them . As for example : when they say that fire burneth by a quality of heate that it hath , or that a deye is square by the quality of a cubicall figure that is in it ; they speake as they should do . But if others will take occasion vpon this , to lett theire vnderstanding giue a Being vnto these qualities , distinct from the substances in which they conceiue them ; there they misse . If we consider the same man hungry , or thirsty , or weary , or sleepy , or standing , or sitting ; the vnderstanding presently maketh within it selfe , reall thinges of sleepe , hunger , thirst , wearinesse , standing , and sitting . Whereas indeed , they are but different affections or situations of the same body . And therefore we must beware of applying these notions of our mind , to the thinges as they are in themselues : as much as we must , of conceiuing those partes to be actually in a continued quantity , whereof we can frame actually distinct notions in our vnderstanding . But as , when ordinary men say , that a yard containeth three feete ; it is true in this sense , that three feete may be made of it ; but that whiles it is a yard , it is but one quantity or thing , and not three thinges : so , they who make profession to examine rigorously the meaning of wordes , must explicate in what sense it is true that heate and figure ( our former examples ) are qualities : for such we grant them to be ; and in no wise do contradict the common manner of speech ; which entereth not into the Philosophicall nature of them . Wee say then , that qualities are nothing else but the proprieties , or particularities wherein one thing differeth from an other . And therefore Logicians , call substantiall differencies , substantiall qualities : and say , they are praedicated in Quale quid . But the Praedicament of Quality , is ordered by Aristotle to conclude in it those differences of thinges , which are neither substantiall nor quantitatiue , and yet are intrinsecall and absolute . And so , that which the vnderstanding calleth heate , and maketh a notion of , distinct from the notion of the fire from whence it issueth to burne the wood that is neere it ; is nothing else , in the fire , but the very substance of it in such a degree of rarity ; or a continuall streame of partes issuing out of the maine stocke of the same fire , that entereth into the wood , and by the rarity of it maketh its way through euery litle part , and diuideth them . All which actions , are comprised by the vnderstanding , vnder one notion of burning : and the power , ( which is fire it self ) to doe these actions , vnder one notion of the quality of heate : though burning in effect , and explicated Philosophically , be nothing else but the continuance of those materiall motions we haue euen now described . In like manner , the cubicall figure of a deye , is nothing else but the very body of the deye it selfe , limited by other bodies from being extended beyond those dimensiōs it hath : and so the quality of figure or squarenesse , which in common speech is said to be in it ; is truly , the substance it selfe , vnder such a consideration as is expressed by that word . But to come to our question , 3 vpon the decision of which dependeth the fate of all the fictitious Entities , which in the schooles are termed qualities . The cheife motiues that persuade light to be one of those ; may , to my best remembrance , be reduced to fiue seuerall heades . The first is , that it illuminateth the ayre in an instant , and therefore , can not be a body : for a body requirreth succession of time to mooue in : whereas , this seemeth to spread it selfe , ouer the whole hemisphere in an instant ; for as farre as the sunne is distant from vs , he no sooner raiseth his head aboue our horizon , but his dartes are in our face : and generally , no imagination can be framed , of any motion it hath in its dilatation . The next is ; that whereas no body can admitt an other into its place , without being remooued away it selfe , to leaue that roome vnto the aduenient one ; neuerthelesse , plaine experience sheweth vs dayly , that two lights may be in the same place ; and the first is so farre from going away att the coming of the second , that the bringing in of a second candle , and setting it neere the first , encreaseth the light in the roome ; which diminisheth againe when the second is remooued away . And by the same reason ; if light were a body , it should driue away the ayre ( which is likewise a body ) wheresoeuer it is admitted : for within the whole sphere of the irradiation of it , there is no point wherein one may sett their eye , but light is found . And therefore ; if it were a body , there would be no roome for ayre in that place which light taketh vp . And likewise , we see that it penetrateth all solide bodies , ( and particularly glasse , ) as experience sheweth , in wood , stone , mettals , and any other body whatsoeuer , if it be made thinne enough . The third argument , why light can not be a body , is , that if it were so , it can be none other but fire , which is the subtilest , and most rarifyed of all bodies whatsoeuer . But if it be fire , then it can not be without heate : and cōsequently , a man could not feele cold in a sunne-shining day . The contrary of which is apparent all winter long ; whose brighest dayes oftentimes proue the coldest . And Galilaeus with diuers others since , did vse from the sunne to gather light in a kind of stone that is found in Italy ( which is therefore by them called , la calamita della luce ) and yet no heate appeared in it . A glow worme will giue light to read by , but not to warme you any whitt att all . And it is said , that diamonds and carbuncles will shine like fire in the greatest darkes ; yet no man euer complained of being serued by them , as the foolish Satyre was by kissing of a burning coale . On the contrary side ; if one consider how great heates may be made without any light att all , how can one be perswaded that light and heate shoud be the same thing , or indeed any whitt of kinne ? The fourth motiue to induce vs to beleeue that light can not be a body ; is the suddaine extinction of it , when any solide body cometh betweene the fountaine of it , and the place where he sendeth his beames . What becometh of that great expansion of light that shined all about , when a cloud interposeth it selfe betweene the body of the sunne and the streames that come from it ? Or when it leaueth our horizon to light the other world ? His head is no sooner out of our sight ; but att the instant all his beames are vanished . If that which filleth so vast a roome were a body , some thing would become of it : it would att least be changed to some other substance ; and some relikes would be left of it ; as when ashes remaine of burned bodies : for nature admitteth not the annihilation of any thing . And in the last place ; we may conceiue that if light were a body , it would be shaken by the windes , and by the motion of the ayre ; and wee should see it quauer in all blustering weather . Therefore , summing vp all we haue said ; it seemeth most improbable , and indeed wholy impossible , that light should be a body ; and consequently , must haue his place among qualities . 4 But on the other side ; before we apply ourselues to answere these obiections , lett vs take a short suruay of those inducements , that preuayle with vs to beleeue light a body , notwithstanding so forcible oppositions . I admitt so farre of the third argument , as to allow light to be fire : for indeed it can not be imagined to be anything else ; all properties agreeing so fully betweene them . But withall I must adde ; that it is not fire in euery forme , or fire ioyned with euery substance , that expresseth it selfe by light ; but it is fire extremely dilated , and without mixture of any other grosse body . Lett mee hold a piece of linnen or paper , close by the flame of a candle , and by litle , and litle remooue it further and further of ; and me thinkes my very eyes tell me , that there is vpon the paper some part of that which I see in the candle ; and that it groweth still lesse and lesse like as I remooue the paper further from it : so that , if I would beleeue my sense ; I should beleeue it as very a body vpon the paper , as in the candle ; though enfeebled , by the laxity of the channell in which it floweth . And this seemeth to be strengthened , by the consideration of the aduersaries position : for if it were a quality ; then , seeing it hath no contrary to destroy or stoppe it , it should still produce an equall to it selfe , without end or growing feeble , whensoeuer it meeteth with a subiect capable to entertayne it , as ayre is . The better to apprehend how much this faint resemblance of flame vpon the paper , 5 maketh for our purpose ; lett vs turne the leafe , and imagine in our owne thoughts , after what fashion that fire which is in the flame of a litle candle , would appeare vnto vs , if it were dilated and stretched out to the vtmost extent , that excesse of rarity can bring it vnto . Suppose that so much flame , as would fill a cone of two inches height and halfe an inch diameter should suffer so great an expansion as to replenish with his light body a large chamber : and then , what can we imagine it would seeme to be ? How would the continuall driuing it into a thinner substance , as it streameth in a perpetuall flood from the flame , seeme to play vpon the paper ? And then iudge whether it be likely to be a body or no , when our discourse suggesteth vnto vs , that if it be a body , those very appearances must follow , which our eyes giue vs euidence are so in effect . If gold beaten into so ayery a thinnenesse as we see guilders vse , doth remaine still gold notwithstanding the wonderfull expansion of it : why shall we not allow , that fire dilated to his vtmost periode , shall still remaine fire ; though extremely rarifyed beyond what is was ? We know that fire is the rarest and the subtilest substance that nature hath made among bodies ; 6 and we know likewise , that it is engendered by the destroying and feeding vpon some other more grosse body : lett vs then calculate , when the oyle , or tallow , or waxe of a candle , or the bulke of a fagott or billet , is dilated and rarifyed to the degree of fire ; how vast a place must it take vp ? To this lett vs adde what Aristotle teacheth vs ; that fire is not like a standing poole , which continueth full with the same water ; and as it hath no wast , so hath it no supply : but it is a fluent and brookelike current . Which also we may learne , out of the perpetuall nutriment it requireth : for a new part of fewell , being conuerted into a new part of fire ( as we may obserue , in the litle atomes of oyle , or melted waxe , that continually ascend apace vp the weeke of a burning candle or lampe ) of necessity the former must be gone to make roome for the latter ; and so , a new part of the riuer is continually flowing . Now then , this perpetuall fluxe of fire , being made of a grosse body that so rarifyed will take vp such a vast roome ; if it dye not att the instant of its birth , but haue some time to subsist ( be it neuer so short , ) it must needes runne some distance from the fountaine whence it springeth . Which if it do ; you neede not wonder , that there should be so great an extent of fire as is requisite to fill all that space which light replenisheth ; nor , that it should be still supplyed with new , as fast as the cold of the ayre killeth it : for considering that flame is a much grosser substance then pure fire , ( by reason of the mixture with it , of that viscous oyly matter , which being drawne out of the wood and candle , serueth for fewell to the fire , and is by litle and litle conuerted into it ; ) and with all reflecting vpon the nature and motion of fire , ( which is , to dilate it selfe extremely , and to fly all about from the center to the circumference ; ) you can not choose but conceiue , that the pure fire struggling to breake away from the oyly fewell ( which is still turning into new fire ) doth att length free his winges from that birdlime , and then flyeth abroad with extreme swiftnesse , and swelleth and dilateth it selfe to a huge bulke , now that it hath gotten liberty ; and so filleth a vast roome ; but remaineth still fire till it dye : which it no sooner doth , but it is still supplyed with new streames of it , that are continually strained , and as it were squeesed , out of the thicke flame , which did imprison it , and kept it within it ; till growing fuller of fire then it could containe ( by reason of the continuall attenuating the oyly partes of it , and conuerting them into fire ) it giueth liberty vnto those partes of fire , that are next the superficies , to fly whither theire nature will carry them . And thus , discourse would informe a blind man ( after he hath well reflected on the nature of fire ) how it must needes fill a mighty extent of place ; though it haue but a narrow begining att the spring-head of it : and that there , by reason of the condensation of it , and mixture with a grosser body , it must needes burne other bodies : but that when it is freed from such mixture , and suffereth an extreme expansion , it can not haue force to burne , but may haue meanes to expresse it selfe to be there present by some operation of it vpon some body that is refined and subtilised enough to perceiue it . And this operation , a seeing man , will tell you is done vpon his eyes , ( whose fittenesse to receiue impression from so subtile an Agent , Anatomistes will teach you . ) And I remember , how a blind schoolemaster that I kept in my house to teach my children , ( who had extreme subtile spirits , and a great tendernesse through his whole body ; and mett with few distractions , to hinder him from obseruing any impression , neuer so nicely made vpon him ) vsed often to tell me , that he felt it very perceptibly in seuerall partes of his body ; but especially in his braine . But to settle vs more firmely in the persuasion of light his being a body ( and consequently fire ; 7 ) lett vs consider that the properties of a body , are perpetually incident to light ; looke what rules a ball will keepe in its reboundes ; the same , doth light in its reflexions : and the same demonstration , doth alike conuince the one and the other . Besides , light is broken like a body ; as when it is snapped in pieces by a tougher body . It is gathered together into a litle roome , by looking or burning glasses ; as water is , by ordering the gutters of a house so as to bring into one cisterne , all that raineth dispersedly vpon the whole roofe . It is seuered and dispersed by other glasses ; and is to be wrought vpon , and cast hither and thither , att pleasure ; all , by the rule of other bodies . And what is done in light , the same will likewise be done in heate , in cold , in wind , and in sound . And the very same instruments , that are made for light ; will worke their effects in all these others , if they be duly managed . So that certainely , were it not for the authority of Aristotle and of his learned followers , that presseth vs on the one side ; and for the seemingnesse of those reasons we haue already mentioned , which persuadeth vs on the other side ; our very eyes would carry vs by streame into this consent , that light is no other thing but the nature and substance of fire , spred farre and wide , and freed from the mixture of all other grosse bodies . Which will appeare yet more euident in the solutions of the oppositions we haue brought against our owne opinion : for in them there will occurre other arguments of no lesse importance to prooue this verity , then these we haue already proposed . THE SEVENTH CHAPTER . Two obiections answered against light being fire ; with a more ample proofe of its being such . HAVING then said thus much to persuade vs of the corporeity of this subtile thing , 1 that so queintly playeth with our eyes : wee will in the next place examine those obiections that at the beginning we did sett downe against its being a body : and if after a through discussion of them , we find they do in truth conclude nothing of what att the first sight they beare so great a shew of ; but that we shall be able , perfectly to solue and enerue their force ; no body will thinke it rashnesse in vs to craue leaue of Aristotle that we may dissent from him in a matter that he hath not looked to the bottome of ; and whose opinion therein , can not be defended from plaine contradictions and impossibilities . It is true , neuer any one man looked so farre as he into the bowels of nature ; he may rightly be termed the Gemus of it ; and whosoeuer followeth his principles in the maine , can not be led into error : but we must not beleeue , that he , or any man else that relyeth vpon the strength and negotiation of his owne reason , euer had a priuiledge of infallibility entayled to all he said . Lett vs then admire him for what he hath deliuered vs : and where he falleth short , or is weary in his search , and suffereth himselfe to be borne downe by popular opinions against his owne principles ( which happeneth very seldome to him ) lett vs seeke to supply and relieue him . But to pursue our intent : wee will begin with answering the third obiection ; which is , that if light were fire , it must heat as well as enlighten where it shineth . There is no doubt but it doth so : as is euident by the weather glasses , and other artificiall musicall instruments ( as organs and virginals that played by themselues ) which Cornelius Drebbel ( that admirable master of mechanikes ) made to shew the king . All which , depended vpon the rarefaction and condensation of some subtile body , conserued in a cauity within the bulke of the whole instrument : for as soone as the sunne shined , they would haue motion and play their partes . And there is no doubt but that grew out of the rarefaction of the subtile liquor he made vse of , which was dilated , as soone as the ayre was warmed by the sunne beames . Of whose operation , it was so sensible , that they no sooner left the horizon , but its motion ceased . And if but a cloude came betweene the instrument and them , the musike would presently goe slower time . And the antient miracle of Memnons statue , seemeth to be a iuggling of the Aehiopian Priests , made by the like inuention . 2 But though he and they found some spirituall and refined matter , that would receiue such notable impressions , from so small alterations of temper . Yet it is no wonder that our grosse bodies are not sensible of them , for we can not feele heate , vnlesse it be greater then that which is in our sense . And the heate there , must be in proportion to the heate of our blood : which is in a high degree of warmeth . And therefore it is very possible that an exceeding rarifyed fire , may cause a farre lesse impression of heate then we are able to feele . Consider , how if you sett pure spiritt of wine on fire , and so conuert it into actuall flame ; yet it will not burne , nor scarce warme your hand : and then , can you expect , that the light of a candle , which filleth a great roome , should burne or warme you as farre as it shineth ? If you would exactly know what degree of heate , and power of burning , that light hath , which ( for example ) shineth vpon the wall in a great chamber , in the middest whereof there standeth a candle : doe but calculate , what ouerproportion of quantity all the light in the whole roome beareth , to the quantity of the litle flame att the toppe of the candle ; and that is the ouerproportion of the force of burning which is in the candle , to the force of burning which is in so much light att the wall as in extension is equall to the flame of the candle . Which when you haue considered you will not quarrell att it s not warming you att that distance ; although you grant it to be fire , streaming out from the flame as from the spring that feedeth it , and extremely dilated ( according to the nature of fire , when it is att liberty ) by going so farre , without any other grosse body to imprison or clogge it . It is manifest , that this rule of examining the proportion of burning in so much of the light , as the flame is , ( by calculating the proportion of the quantity or extension of all the light in the roome to the extension of the flame of the candle , and then comparing the flame of the candle , to a part of light equall in extension vnto it ) is a good and infallible one , if we abstract from accidentall inequalities : since , both the light and the flame , are in a perpetuall fluxe ; and all the light , was first in the flame ; which is the spring , from whence it continually floweth . As in a riuer wherein euery part runneth with a settled streame ; though one place be straighter , and an other broader ; yet of necessity , since all the water that is in the broad place came out of the narrow ; it must follow that in equall portions of time there is no more water , where it hath the liberty of a large channell , then where the bankes presse it into a narrower bed , so that there be no inequalities in the bottome . In like manner , if in a large stoue , a basen of water be conuerted into steame ; that rarifyed water which then filleth the whole stoue , is no more then what the basen contained before : and consequently , the power of moistening which is in a footes extension ( for example ) of the stoue wherein that steame is , must be in proportion to the vertue of wetting in the footes extension of water ; as the quantity of that great roome which the steame filleth , is to the quantity of the water contained in the basin : for although the rarifyed water be not in euery least part of that great place it seemeth to take vp ; by reason that there is ayre , in which it must swimme . Yet the power of wetting that was in the basin of water , is dilated through the whole roome , by the coniunction of the miste or dew to all the sensible partes of the ayre that is in the roome : and consequently the power of wetting , which is in any foote of that roome , is in a manner as much lesse then the power of wetting which was in the foote of water , as if the water were rarifyed to the quantity of the whole roome , and no ayre were left with it . And in the same manner , it fareth with dilated fire , as it doth with dilated water : with onely this difference peraduenture that fire groweth purer , and more towardes its owne nature by dilatation ; whereas water becometh more mixed and is carried from its nature by suffering the like effect . Yet dilated water will in proportion moisten more then dilated fire will burne : for the rarefaction of water , bringeth it neerer to the nature of ayre ( whose chief propriety is moisture , ) and the fire that accompanieth it when it raiseth it into steame , giueth it more powerfull ingression into what body it meeteth withall : whereas fire , when it is very pure , and att entire liberty to stretch and spread it selfe as wyde as the nature of it will carry it getteth no aduantage of burning by its mixture with ayre : and allthough it gaineth force by its purity , yet by reason of its extreme rarefaction it must needes be extremely fainte . But if by the helpe of glasses , you will gather into lesse roome that which is diffused into a great one ; and so condense it as much as it is ( for example ) in the flame of a candle ; then that fire , or compacted light , will burne much more forcibly then so much flame : for there is as much of it in quantity ( excepting what is lost in the carriage of it ; ) and it is held in together in as litle roome ; and it hath this aduantage besides , that it is clogged with no grosse body to hinder the actiuity of it . 3 It seemeth to me now , that the very answering this obiection , doth ( besides repelling the force of it ) euidently prooue that light is nothing but fire in his owne nature , and exceedingly dilated : for if you suppose fire , ( for example , the flame of a candle ) to be stretched out to the vtmost expansion that you may well imagine such a grosse body is capable of ; it is impossible it should appeare and worke otherwise , then it doth in light as I haue shewed aboue . And againe , we see plainely , that light gathered together burneth more forcibly then any other fire whatsoeuer , and therefore must needes be fire . Why then shall we not confidently conclude , that what is fire before it getteth abroade , and is fire againe when it cometh together , doth likewise remaine fire during all its iourney ? Nay euen in the iourney it selfe , we haue particular testimony that it is fire : for light returning backe from the earth charged with litle atomes ( as it doth in soultry gloomy weather ) heateth much more then before ; iust as fire doth , when it is imprisoned in a dense body . 4 Philosophers ought not to iudge by the same rules that the common people doth . Their grosse sense , is all their guide : and therefore they can not apprehend any thing to be fire , that doth not make it selfe be knowne for such by burning them . But he that iudiciously examineth the matter ; and traceth the pedigree and periode of it ; and seeth the reason why in some circumstances it burneth , and in others it doth not ; is too blame , if he suffer himselfe to be led by others ignorance , contrary to his owne reason . When they that are curious in perfumes , will haue their chamber filled with a good sent in a hoat season , that agreeth not with burning perfumes , and therefore make some odoriferous water be blowne about it by their seruants mouthes that are dexterous in that Ministery , ( as is vsed in Spaine in the summer time ; ) euery one that seeth it done , though on a suddaine the water be lost to his eyes and touch , and is onely discernable by his nose ; yet he is well satisfyed that the sent which recreateth him , is the very water he saw in the glasse extremely dilated by the forcible sprouting of it out from the seruants mouth , and will by litle and litle fall downe and become againe palpable water as it was before ; and therefore doubteth not but it is still water whiles it hangeth in the ayre diuided into litle atomes . Whereas one that saw not the beginning of this operation by water , nor obserued how in the end it sheweth it selfe againe in water ; might the better be excused , if he should not thinke that what he smelled were water blowne about the ayre , nor any substance of it selfe ( because he neither seeth nor handleth it ) but some aduentitious quality he knoweth not how adhering to the ayre . The like difference is betweene Philosophers that proceede orderly in their discourses , and others that pay themselues with termes which they vnderstand not . The one , see euidence in what they conclude ; whiles the others guesse wildely att randome . I hope the Reader will not deeme it time lost from our maine drift , which we take vp thus in examples and digressions : 5 for if I be not much deceiued , they serue exceedingly to illustrate the matter : which I hope I haue now rendred so plaine , as no man that shall haue well weighed it , will expect that fire dilated into that rarifyed substance which mankind ( who according to the different appearance of thinges to their sense , giueth different names vnto them ) calleth light , should burne like that grosser substance which from doing so they call fire ; nor doubt but that they may be the same thing more or lesse attenuated ; as leafe gold , that flyeth in the ayre as light as downe , is as truly gold as that in an ingott which being heauier then any other substance falleth most forcibly vnto the ground . What we haue said of the vnburning fire ( which we call light ) streaming from the flame of a candle ; may easily be applyed to all other lights depriued of sensible heat , whereof some appeare with flame , others without it : of the first sort of which , are the innoxious flames that are often seene on the haire of mens heads , and horses manes , on the mastes of shippes , ouer graues , and fatt marish groundes , and the like : and of the latter sort , are glow wormes , and the light conseruing stones , rotten wood , some kindes of fish and of flesh when they begin to putrify , and some other thinges of the like nature . Now to answere the second part of this obiection , that we dayly see great heates without any light , 6 as well as much light without any heat , and therefore light and fire can not be the same thing : you may call to mind , how dense bodies are capable of great quantities of rare ones ; and thereby , it cometh to passe that bodies which repugne to the dilatation of flame , may neuerthelesse haue much fire enclosed in them . As in a stoue ; let the fire be neuer so great , yet it appeareth not outwardes to the sight , although that stoue warme all the roomes neere it . So when many litle partes of heate are imprisoned in as many litle celles of grosse earthy substance , ( which are like so many litle stoues to them ) that imprisonement will not hinder them from being very hoat to the sense of feeling ( which is most perceptible of dense thinges . ) But because they are choaked with the closenesse of the grosse matter wherein they are enclosed , they can not breake out into a body of flame or light , so to discouer their nature : which ( as we haue said before ) is the most vnfitt way for burning ; for we see that light must be condensed , to produce flame and fire ; as flame must be , to burne violently . 7 Hauing thus cleared the third obiection , ( as I conceiue ; ) lett vs goe on to the fourth ; which requireth that we satisfy their inquisition , who aske what becometh of that vast body of shining light ( if it be a body ) that filleth all the distance betweene heauen and earth ; and vanisheth in a moment , as soone as a cloude or the moone interp●seth it selfe betweene the sunne and vs ; or that the sunne quitteth our hemisphere ? No signe att all remaineth of it after the extinction of it , as doth of all other substances ; whose destruction , is the birth of some new thing . Whither then is it flowne ? We may be persuaded that a mist is a corporeall substance , because it turneth to droppes of water vpon the twigges that it enuironeth : and so we might beleeue light to be fire , if after the burning of it out , we found any ashes remaining : but experience assureth vs , that after it is extinguished , it leaueth not the least vestigium behind it of hauing beene there . Now , before we answere this obiection , we will entreate our aduersary to call to minde , how we haue in our solution of the former , declared and proued that the light which ( for example ) shineth from à candle , is no more then the flame is , from whence it springeth , the one being condensed , and the other dilated ; ) and that the flame is in a perpetuall fluxe of consumption about the circumference , and of restauration att the center , where it sucketh in the fewell : and then , we will enquire of him , what becometh of that body of flame which so continually dyeth and is renewed , and leaueth no remainder behind it ; as well as he doth of vs , what becometh of our body of light , which in like manner is alwayes dying and alwayes springing fresh ? And when he hath well considered it , he will find that one answere will serue for both . Which is : that as the fire streameth out from the fountaine of it , and groweth more subtile by its dilatation , it sinketh the more easily into those bodies it meeteth withall : the first of which , and that enuironeth it round about , is ayre . With ayre then , it mingleth and incorporateth it selfe ; and by consequence , with the other litle bodies that are mingled with the ayre : and in them , it receiueth the changes which nature worketh ; by which , it may be turned into the other Elements , if there be occasion ; or be still conserued in bodies that require heate . Vpon this occasion , 8 I remember a rare experiment that a noble man of much sincerity , and a singular frind of mine , told me he had seene : which was , that by meanes of glasses made in a very particular manner , and artificially placed one by an other , he had seene the sunne beames gathered together , and precipitated downe into a brownish or purplish red pouder . There could be no fallacy in this operation : for nothing whatsoeuer , was in the glasses when they were placed and disposed for this intent : and it must be in the hoat time of the yeare ; else the effect would not follow . And of this Magistery , he could gather some dayes , neere two ounces in a day . And it was of a strange volatile nature : and would pierce and imprint his spirituall quality into gold it selfe ( the heauiest and most fixed body we conuerse withall ) in a very short time . If this be plainely so , without any mistaking ; then , mens eyes and handes may tell them what becometh of light when it dyeth , if a great deale of it were swept together . But from what cause soeuer this experience had its effect , our reason may be satisfyed with what we haue said aboue : for I confesse , for my part , I beleeue the appearing body might be some thing that came along with the sunne beames , and was gathered by them ; but not their pure substance . Some peraduenture will obiect those lampes , 9 which both auncient and moderne writers haue reported to haue been found in tombes and vrnes , long time before closed vp from mens repayre vnto them to supply them with new fewell : and therefore they beleeue such fires to feede vpon nothing ; and consequently , to be inconsumptible and perpetuall . Which if they be , then our doctrine that will haue light to be nothing but the body of fire perpetually flowing from its center , and perpetually dying ; can not be sound : for in time , such fires would necessarily spend themselues in light : although light be so subtile a substance that an exceeding litle quantity of fewell , may be dilated into a vast quantity of light . Yet still there would be some consumption ; which how imperceptible soeuer in a short time , yet after a multitude of reuolutions of yeares , it must needes discouer it selfe . To this I answere : that for the most part , the wittnesses who testify originally the stories of these lights , are such as a rationall man can not expect from them that exactnesse or nicety of obseruation , which is requisite for our purpose ; for they are vsually , grosse labouring people , who as they digge the ground for other intentions , do stumble vpon these lampes by chance before they are aware : and for the most part , they breake them in the finding ; and they imagine they see a glimpse of light , which vanisheth before they can in a manner take notice of it ; and is peraduanture but the glistering of the broken glasse or glased pott , which reflecteth the outward light as soone as by rummaging in the ground and discouering the glasse , the light striketh vpon it ; ( in such manner as some times a diamond by a certaine encountring of light in a dusky place , may in the first twincling of the motion , seeme to sparkle like fire : ) and afterwardes , when they shew their broken lampe , and tell their tale to some man of a pitch of witt aboue them , who is curious to informe himselfe of all the circumstances that may concerne such lights ; they straine their memory to answere him satisfactorily vnto all his demandes : and thus , for his sake they persuade themselues to remember what they neuer saw . And he againe on his side , is willing to helpe out the story a litle . And so , after awhile , a very formall and particular relation is made of it . As happeneth in like sort , in reporting of all strange and vnusuall thinges : which , euen those that in their nature abhorre from lying , are naturally apt to straine a litle and fashion vp in a handsome mould ; and almost to persuade themselues they saw more then they did : so innate it is vnto euery man , to desire the hauing of some preeminence beyond his neighbours ; be it but in pretending to haue seene some thing which they haue not . Therefore , before I engage my selfe in giuing any particular answere to this obiection of pretended inconsumptible lights , I would gladly see the effect certainely auerred and vndoubtedly proued : for , the testimonies which Fortunius Licetus produceth ( who hath been very diligent in gathering them , and very subtile in discoursing vpon them ; and is the exactest author that hath written vpon this subiect ) do not seeme vnto mee to make that certainty , which is required for the establishing of a ground in Philosophy . Neuerthelesse , if there be any certaine experience in this particular , I should thinke that there might be some art by circulation of fewell , to maintaine the same light for a great company of yeares . But I should not easily be persuaded , that eyther flame or light could be made without any manner of consuming the body which serueth them for fewell . THE EIGHTH CHAPTER . An answere to three other obiections formerly proposed , against light being a substance . HAVING thus defended our selues from their obiections , 1 who would not allow light to be fire ; and hauing satisfyed their inquisition , who would know what becometh of it when it dyeth , if it be a body : we will now apply our selues to answere their difficulties , who will not lett it passe for a body , because it is in the same place with an other body ; as , when the sunne beames enlighten all the ayre , and when the seuerall lights of two distinct candles are both of them euery where in the same roome . Which is the substance of the second maine obiection . This of the iustling of the ayre , is easily answered thus ▪ that the ayre being a very diuisible body , doth without resistance yield as much place as is requisite for light . And that light , though our eyes iudge it diffused euery where , yet is not truly in euery point or atome of ayre : but to make vs see it euery where , it sufficeth that it be in euery part of the ayre which is as bigge as the blacke or sight of our eye ; so that we can not sett our eye in any position where it receiueth not impressions of light . In the same manner as perfumes : which though they be so grosse bodies that they may be sensibly wasted by the wind ; neuerthelesse , they do so fill the ayre , that we can putt our nose in no part of the roome , where a perfume is burned , but we shall smell it . And the like is of mistes ; as also of the sprouted water to make a perfume , which we mentioned aboue . But because pure discourses , in such small thriddes as these , do but weakly bind such readers as are not accustomed vnto them ; and that I woudl ( if it be possible ) render this treatise intelligible to euery rationall man , how euer litle versed in scholastike learning ( among whom I expect it will haue a fairer passage , then among those that are already deepely imbued with other principles : ) lett vs try if we can herein informe our selues by our sense , and bring our eyes for wittnesse of what we say . He then that is desirous to satisfy himselfe in this particular ; may putt himselfe in a darke roome , through which the sunne sendeth his beames by a cranie or litle hole in the wall ; and he will discouer a multitude of litle atomes flying about in that litle streame of light ; which his eye can not discerne , when he is enuironed on all sides with a full light . Then lett him examine , whether or no there be light in the middest of those litle bodies : and his owne reason will easily tell him , that if those bodies were as perspicuous as the ayre , they would not reflect vpon our eyes , the beames by which wee see them . And therefore , he will boldly conclude , that att the least such partes of them as reflect light vnto vs , do not admitt it , nor lett it sinke into them . Then let him consider the multitude of them ; and the litle distance betwixt one an other ; and how neuerthelesse they hinder not our sight ; but we haue it free to discouer all obiects beyond them , in what position soeuer we place our eye : and when he thus perceiueth that these opacous bodies , which are euery where , do not hinder the eye from iudging light to haue an equall plenary diffusion through the whole place that it irradiateth ; he can haue no difficulty to allow ayre , ( that is diaphanous , and more subtile farre then they , and consequently , diuisible into lesser atomes , and hauing lesser pores , giueth lesse scope vnto our eyes to misse light , then they do ) to be euery where mingled with light , though we see nothing but light , and can not discerne any breach or diuision of it . Especially , when he shall adde vnto this consideration ; that the subtile body which thus filleth the ayre , is the most visible thing in the world ; and that , whereby all other thinges are seene : and that the ayre which it mingleth it selfe with , is not at all visible , by reason of the extreme diaphaneity of it , and easy reception of the light into euery pore of it without any resistance or reflection : and that such is the nature of light , as it easily drowneth an obscure body , if it be not too bigge : and not onely such , but euen other light bodies : for so we know as well the fixed starrs as the planets , are concealed from our sight , by neerenesse to the sunne ; neither the lightnesse of the one , nor the bignesse of the other , preuailing against the darkening of an exuperant light : and we haue dayly experience of the same , in very pure chrystall glasses , and in very cleare water ; which though we can not discerne by our sight , if they be in certaine positions ; neuerthelesse , by experience we find that they reflect much light , and consequently haue great store of opacous partes : and then he can not choose but conclude , that it is impossible , but light should appeare as it doth , to be euery where , and to be one continued thing ; though his discourse withall assure him it is euery where mingled with ayre . 2 And this very answere I thinke will draw with it by consequence , the solution of the other part of the same obiection ; which is , of many lights ioyning in the same place ; and the same is likewise , concerning the images of colours euery where crossing one an other without hinderance . But to raise this contemplation a straine higher ; lett vs consider , how light being the most rare of all knowne bodies , is of its owne nature ( by reason of the diuisibility that followeth rarity ) diuisible into lesser partes then any other ; and particularly then flame ; which being mixed with smoake and other corpulency , falleth very short of light . And this , to the proportion in which it is more rare then the body it is compared vnto . Now a great Mathematician hauing deuised how to measure the rarefaction of gunnepowder into flame , found the diameter to times encreased ; and so concluded , that the body of the flame , was in proportion to the body of the gunnepowder it was made of , as 125000 is to one . Wherefore , by the immediately proceeding consequence , we find that 125000 partes of flame may be couched in the roome of one least part of gunnepowder , and peraduenture , many more , considering how porous a body gunnepowder is . Which being admitted , it is euident that although light were as grosse as the flame of gunnepowder , and gunnepowder were as solide as gold ; yet there might passe 125000 rayes of light , in the space wherein one least part of gunnepowder might be contained : which space , would be absolutely inuisible vnto vs , and be contained many times in the bignesse of the sight of a mans eye . Out of which we may gather what an infinity of obiects may seeme vnto us to crosse themselues in the same indiuisible place , and yet may haue roome sufficient for euery one to passe his way , without hindering his fellow . Wherefore , seeing that one single light could not send rayes enough to fill euery litle space of ayre that is capable of light , and the lesse , the further it is from the flame ) it is obuious enough to conceiue , how in the space where the ayre is , there is capacity for the rayes of many candles . Which being well summed vp will take away the great admiration how the beames of light , though they be corporeall , can in such great multitudes , without hindering one an other , enter into bodies and come to our eye : and will shew , that it is the narrownesse of our capacities , and not the defect of nature , which maketh these difficulties seeme so great ; for she hath sufficiently prouided for all these subtile operations of fire ; as also for the entrance of it into glasse , and into all other solide bodies that are diaphanous ( vpon which was grounded the last instance the second obiection pressed : ) for all such bodies being constituted by the operation of fire ( which is alwayes in motion ) there must needes be wayes left for it both to enter in and to euaporate out . And this is most euident in glasse which being wrought by an extreme violent fire and swelling with it , as water and other thinges do by the mixture of fire ; must necessarily haue great store of fire in it selfe whiles it is boyling ; as we see by its being red hoat . And hence it is , that the workemen are forced to lett it coole by degrees in such relentinges of fire as they call their nealing heates ; least it should shiuer in pieces by a violent succeeding of ayre in the roome of the fire ; for that being of greater partes then the fire , would straine the pores of the glasse too soddainly , and breake it all in pieces to gett ingression : whereas in those nealing heates the ayre being rarer , lesser partes of it succeede to the fire , and leisurely stretch the pores without hurt . And therefore we neede not wonder that light passeth so easily through glasse ; and much lesse , that it getteth through other bodies ; seeing , the experience of Alchymistes doth assure vs that it is hard to find any other body so impenetrable as glasse . 3 But now to come to the answere of the first , and in appearance most powerfull obiection against the corporeity of light ; which vrgeth that his motion is performed in an instant , and therefore can not belong to what is materiall and clothed with quantity . Wee will endeauour to shew how vnable the sense is to iudge of sundry sortes of motions of Bodies , and how grossely it is mistaken in them . And then , when it shall appeare that the motion of light must necessarily be harder to be obserued then those others : I conceiue , all that is raised against our opinion by so incompetent a iudge , will fall flatt to the ground . First then , lett mee putt the reader in minde , how if euer he marked children when they play with firestickes , they mooue and whirle them round so fast , that the motion will cosen their eyes , and represent an entire circle of fire vnto them : and were it somewhat distant , in a darke night , that one played so with a lighted torch , it would appeare a constant wheele of fire without any discerning of motion in it . And then , lett him consider how slow a motion that is in respect of what it is possible a body may participate of : and he may safely conclude , that it is no wonder though the motion of light be not descryed , and that indeede no argument can be made from thence to prooue that light is not a body . But lett vs examine this consideration a litle further , and compare it to the motion of the earth or heauens : lett the appearing circle of the fire , be some three foote diameter , and the time of one entire circulation of it , be the sixtieth part of a minute ; of which minutes , there are 60. in an houre ; so that in a whole day , there will be but 86400. of these partes of time . Now the diameter of the wheele of fire being but of three foote , the whole quantity of space that it mooueth in that atome of time will be att the most 10. foote ; which is three paces and a foote : of which partes , there are neere eleuen millions in the compasse of the earth : so that if the earth be mooued round in 24. houres , it must go neere 130. times as fast as the boyes sticke doth , which by its swift motion deceiueth our eye . But if we allow the sunne , the moone , and the fixed starrs to moue ; how extreme swift must their flight be , and how imperceptible would their motion be in such a compasse as our sight would reach vnto ? And this being certaine , that whether the earth or they do moue , the appearances to vs are the same ▪ it is euident , that as now they can not be perceiued to moue ( as peraduenture they do not ; ) so it would be the very same in shew to vs , although they did moue . If the sunne were neere vs , and galloped att that rate ; surely we could not distinguish betweene the beginning and ending of his race : but there would appeare one permanent line of light from East to West , without any motion att all : as the torch seemeth to make , with so much a slower motion , one permanent immooueable wheele of fire . But contrary to this effect , we see that the sunne and starrs by onely being remooued further from our eyes , do cosen our sight so grossely that we can not discerne them to be mooued att all . One would imagine that so rapide and swift a motion , should be perceiued in some sort or other , ( which , whether it be in the earth , or in them , is all one to this purpose . ) Eyther we should see them change their places whiles we looke vpon them , as arrowes and birdes do when they fly in the ayre : or else , they should make a streame of light bigger then themselues , as the torch doth . But none of all this happeneth : lett vs gaze vpon them so long and so attentiuely that our eyes be dazeled with looking , and all that while they seeme to stand immooueable ▪ and our eyes can giue vs no account of their iourney till it be ended . They discerne it not whiles it is in doing : so that if we consult with no better cownsailour then them , we may wonder to see that body at night setting in the West , which in the morning we beheld rising in the East . But that which seemeth to be yett more strange , is , that these bodies mooue crosse vs , and neuerthelesse are not perceiued to haue any motion att all . Consider then how much easier it is for a thing that mooueth towardes vs , to be with vs before we are aware . A nimble fencer will put in a thrust so quicke , that the foile will be in your bosome , when you thought it a yard off ; because in the same moment you saw his point so farre distant , and could not discerne it to mooue towards you , till you felt the rude salutation it gaue you . If then you will compare the body of light with these others that thus deceiue vs in regard of motion ; you must needes agree it is much rashnesse to conclude it hath no motion , because we can not discerne the succession of it . Consider that it is the subtilest of all the bodies that God hath made . Examine the paths of it , which for the smallnesse of their thriddes , and the extreme diuisibility of them , and their pliant application of themselues to whatsoeuer hath pores , are almost without resistance . Calculate the strange multiplication of it , by a perpetuall momentary renouation of its streames . And cast with your selfe , with what extreme force it springeth out and flyeth abroad . And on the other side , reflect how all these thinges are directly opposite and contrary in those other great bodies , whose motion neuerthelesse appeareth not vnto us till it be done and past . And when you haue well weighed all this ; you must needes grant that they who in this case guide themselues meerely by what appeareth vnto their eyes , are ill iudgers of what they haue not well examined . 4 But peraduenture some who can not all of a soddaine be weaned from what their sense hath so long fed them with ; may aske yet further , how it chanceth that we haue no effects of this motion ? It sheweth not it selfe in the ayre , coming to us a farre of . It stayeth not a thought , or slackneth his speed in flying so vast a space as is from the sunne to vs. In fine there is no discouery of it . But if Galileus his conception be well grounded ; that lightning giueth vs an incling of its motion , beginning from a litle and encreasing to a greater : or if Monsieur des Cartes his opinion that it goeth slower in refraction , be true : we shall not neede to study long for an answere . But in Galileus his experience , it may be the breaking of the cloude which receiueth that succession of motion which we see : and no slownesse that light can acquire by the resistance of the refracting body , can be so greate as to make that difference of lines which Monsieur Des Cartes most ingeniously ( though I much doubt not truly ) hath applyed to yield the reason of refraction : as will appeare in our further discourse . Therefore , these being vncertaine ; we will , to shew the vnreasonablenesse of this question , suppose there may be some obseruable tardity in the motion of light ; and then aske of them , how we should arriue to perceiue it ? What sense should we employ in this discouery ? It is true , we are satisfyed that sound taketh vp time in coming to our eares : but it is , because our eyes are nimbler then they , and can perceiue a good way distant the carpenters axe falling vpon the timber that he heweth , or the fire flashing out of the canon , before they heare any newes of them : but shutt your eyes ; or enquire of a blind man ; and then neither you nor he can tell whether those soundes fill your eares att the very instant they were begotten , or haue spent some time in their iourney to you . Thus then our eyes instruct our eares . But is there any sense quicker then the sight ? or meanes to know speedier then by our eyes ? Or can they see light , or any thing else ; vntill it be with them ? We may then assuredly conclude , that its motion is not to be discerned as it cometh vpon vs ; nor it selfe to be perceiued , till its beames are in our eyes . But if there were any meanes to discouer its motion , surely it must be in some medium , through which it must struggle to gett , as fire doth through iron ; which encreasing there by degrees , att last ( when it is red hoat ) sendeth beames of light quite through the plate that att the first refused them passage . And it maketh to this purpose , that the lightconseruing stones which are gathered in Italy , must bee sett in the sunne for some while before they retaine light : and the light will appeare in them when they are brought backe into the darke , greater or lesser ( vntill they come to their vtmost periode ) according as they haue beene longer or a lesser while in the sunne . And our eyes the longer they remaine in the light , the more dazeled they are if they be suddainely passed into the darke . And a curious experiencer did affirme , that the likenesse of any obiect ( but particularly he had often obserued it of an iron grate ) if it be strongly enlightened will appeare to an other , in the eye of him that looketh strongly and steadily vpon it till he be dazeled by it ; euen after he shall haue turned his eyes from it . And the wheele of fire could neuer be made appeare vnto our eye by the whirling of the firesticke we euen now spoke of ; vnlesse the impression made by the fire from one place , did remaine in the eye a while after the fire was gone from the place whence it sent that ray . Whence it is euident , that light , and the pictures of obiects , do require time to settle and to vnsettle in a subiect . If then light maketh a greater impression with time , why should we doubt but the first cometh also in time ; were our sense so nimble as to perceiue it ? But then it may be obiected , 5 that the sunne would neuer be truly in that place in which vnto our eyes it appeareth to be : because that , it being seene by meanes of the light which issueth from it ; if that light required time to moue in , the sunne ( whose motion is so swift ) would be remooued from the place where the light left it , before it could be with vs to giue tidinges of him . To this I answere , allowing that peraduenture it may be so . Who knoweth the contrary ? Or what inconuenience would follow , if it be admitted ? Indeed , how can it be otherwise ? In refraction , we are sure it is so : and therefore att no time but when the sunne is perpendicularly ouer our heades , we can be certaine of the contrary allthough it should send its light to vs in an instant . Vnlesse happily the truth of the case should be , that the sunne doth not mooue about vs ; but we turne to his light : and then , the obiection also looseth its ayme . But the more we presse the quicknesse of light ; 6 the more we engage our selues in the difficulty why light doth not shatter the ayre in pieces , as likewise all solide bodies whatsoeuer : for the masters of naturall Philosophy do tell vs , that a softer thing with a great velocity , is as powerfull in effect when it giueth a blow , as a harder thing going slowly . And accordingly experience teacheth vs , that a tallow candle shott in a gunne , will goe through a brod or kill a man. Wherefore light hauing such an infinite celerity , should also haue an vnresistable force , to pierce and shatter , not onely the ayre , but euen the hardest bodies that are . Peraduenture some may thinke it reasonable to grant the consequence ( in due circumstances ) since experience teacheth vs that the congregation of a litle light by a glasse , will sett very solide bodies on fire , and will melt mettals in a very short space ; which sheweth a great actiuity ; and the great actiuity sheweth a great percussion , burning being effected by a kind of attrition of the thing burned . And the great force which fire sheweth in gunnes and in mines , being but a multiplication of the same , doth euidently conuince that of its owne nature , it maketh a strong percussion , when all due circumstances concurre . Whereas it hath but litle effect , if the due circumstances be wanting ; as we may obserue in the insensible burning of so rarifyed a body as pure spiritt of wine conuerted into flame . But we must examine the matter more particularly , and must seeke the cause why a violent effect doth not alwayes appeare , wheresoeuer light striketh ; for the which wee are to note that three thinges do concurre to make a percussion great . The bignesse , the density and the celerity of the body mooued . Of which three , there is only one in light ; to witt , celerity : for it hath the greatest rarity , and the rayes of it are the smallest parcels , of all naturall bodies . And therefore since only celerity is considerable in the account of lights percussions , we must examine what celerity is necessary to make the stroke of a ray sensible : first then we see that all the motes of the ayre , nay euen feathers and strawes , do make no sensible percussion when they fall vpon vs : therefore we must in light haue att the least a celerity that may be to the celerity of the straw falling vpon our hand ( for example , ) as the density of the straw is to the density of light , that the percussion of light may be in the least degree sensible . But let vs take a corne of gunnepowder insteede of a straw ( betweene which there can not be much difference ) and then putting that the density of fire , is to the density of gunnepowder as 1. to 125000 ; and that the density of the light we haue here in the earth , is to the density of that part of fire which is in the sunnes body , as the body of the sunne is to that body which is called Orbis magnus , ( whose semidiameter is the distance betweene the sunne and the earth ▪ ) which must be in subtriple proportion of the diameter of the sunne to the diameter of the great orbe : it followeth that 125000. being multiplyed by the proportion of the great orbe vnto the sunne ( which Galileo telleth vs is as 106000000. vnto one ) will giue a scantling of what degree of celerity light must haue more then a corne of gunnepouder , to recompence the excesse of weight which is in a corne of gunnepouder , aboue that which is in a ray of light , as bigge as a corne of gunnepouder . Which will amount to be much greater then the proportion of the semidiater of Orbis magnus , to the semidiater of the corne of gunnepouder : for if you reckon 5. graines of gunnepouder to a barley cornes breadth , and 12. of them in an inch , and 12. inches in a foote , and 3. feete in a pace , and 1000. paces in a mile , and 3500. miles in the semidiameter of the earth , and 1208. semidiameters of the earth , in the semidiameter of the Orbis magnus , there will be in it but 9132480000000. graines of gunnepouder ; whereas the other calculation maketh light to be 13250000000000. times raver then gunnepouder ; which is almost tenne times a greater proportion then the other . And yet this celerity supplyeth but one of the two conditions wanting in light to make its percussions sensible , namely density . Now because the same velocity , in a body of a lesser bulke , doth not make so great a percussion as it doth in a bigger body ; and that the littlenesse of the least partes of bodies followeth the proportion of their rarity : this vast proportion of celerity must againe be drawne into it selfe , to supply for the excesse in bignesse that a corne of gunnepouder hath ouer an atome of light : and the product of this multiplication will be the celerity required to supply for both defects . Which euidently sheweth , it is impossible that a ray of light should make any sensible percussion , though it be a body . Especially considering that sense neuer taketh notice of what is perpetually done in a moderate degree . And therefore , after this minute looking into all circumstances , we neede not haue difficulty in allowing vnto light the greatest celerity imaginable , and a percussion proportionate to such a celerity in so rare a body ; and yett not feare any violent effect from its blowes : vnlesse it be condensed , and many partes of it be brought together to worke as if they were but one . As concerning the last obiection ; 7 that if light were a body , it would be fanned by the wind : wee must first consider what is the cause of a thinges appearing to be mooued : and then examine what force that cause hath in light . As for the first part ; we see that when a body is discerned now in one place , now in an other , then it appeareth te be mooued . And this we see happeneth also in light ; as when the sunne or a candle is carried or mooueth , the light thereof in the body of the candle or sunne seemeth to be mooued along with it . And the likes is in a shining cloud or comete . But to apply this to our purpose : wee must note that the intention of the obiection is , that the light which goeth from the fire to an opacous body farre distant without interruption of its continuity , should seeme to be iogged or putt out of its way , by the wind that crosseth it . Wherein the first fayling is , that the obiectour conceiueth light to send species vnto our eye from the middest of its line : whereas with a litle consideration he may perceiue , that not light is seene by vs but that which is reflected from an opacous body to our eye : so that the light he meaneth in his obiection , is neuer seene att all . Secondly ; it is manifest that the light which stricketh our eye , doth strike it in a straight line ; and seemeth to be att the end of that straight line , wheresoeur that is ; and so can neuer appeare to be in an other place : but the light which wee see in an other place , wee conceiue to be an other light . Which maketh it againe euident , that the light can neuer appeare to shake , though wee should suppose that light may be seene from the middle of its line ; for no part of wind or ayre can come into any sensible place in that middle of the line , with such speede that new light from the source doth not illuminate it sooner then it can be seene by vs : wherefore it will appeare to vs illuminated as being in that place : and therefore , the light can neuer appeare shaken . And lastly , it is easier for the ayre or wind to destroy the light , then it is to remooue it out of its place : wherefore , it can neuer so remoue it out of its place , as that we should see it in an other place . But if it should remooue it , it would wrappe it vp within it selfe and hide it . 8 In conclusion ; after this long dispute concerning the nature of light : if we consider well what hath beene said on both sides ( to which much more might be added , but that we haue already trespassed in length , and I conceiue , enough is said to decide the matter ) an equall iudge will find the ballance of the question to hang vpon these termes : that , to proue the nature of light to be materiall and corporeall , are brought a company of accidents well knowne to be the proprieties of quantity or bodies ; and as well knowne to be in light . Euen so farre as that it is manifest , that light in its begining before it be dispersed , is fire ; and if againe it be gathered together , it sheweth it selfe againe to be fire . And the receptacles of it , are the receptacles of a body : being a multitude of pores ; as the hardnesse and coldnesse of transparent thinges , do giue vs to vnderstand ; of which we shall hereafter haue occasion to discourse . On the contrary side , whatsoeuer arguments are brought against lights being a body , are onely negatiues . As , that we see not any motion of light ; that we do not discerne , where the confines are betweene light and ayre ; that we see not roome for both of them , or for more lights to be together ; and the like : which is to oppose negatiue proofes against affirmatiue ones ; and to build a doctrine vpon the defect of our senses ; or vpon the likenesse of bodies which are extremely vnlike , expecting the same effects from the most subtile as from the most grosse ones . All which , together with the autority of Aristotle and his followers , haue turned light into darknesse , and haue made vs almost deny the light of our owne eyes . 9 Now then , to take our leaue of this important question : lett vs returne to the principles from whence we began , and consider ; that seeing fire is the most rare of all the Elements , and very dry : and that out of the former it hath that it may be cutt into very small pieces ; and out of the latter , that it conserueth its owne figure , and so is apt to diuide , whatsoeuer fluide body : and ioyning to these two principles , that it multiplyeth extremely in its source . It must of necessity follow that it shooteth out in great multitudes , litle small partes into the ayre and into other bodies circūfused , with great dilatation , in a sphericall manner . And likewise that these litle partes are easily broken ; and new ones , still following the former , are still multiplyed in straight lines from the place where they breake . Out of which it is euident , that of necessity it must in a manner fill all places ; and that no sensible place is so litle , but that fire will be found in it , if the medium be capacious . As also , that its extreme least partes will be very easily swallowed vp in the partes of the ayre , which are humide ; and by their enfolding , be as it were quite lost ; so as to loose the appearance of fire . Againe that in its reflections , it will follow the nature of grosser bodies , and haue glidinges like them ; which is that , we call refractions . That , litle streaminges from it will crosse one an other in excessiue great numbers , in an vnsensible part of space , without hindering one an other . That its motion will be quicker then sense can iudge of ; and therefore , will seeme to mooue in an instant , or to stand still as in a stagnation . That if there be any bodies so porous with litle and thicke pores ; as that the pores arriue neere vnto equalling the substance of the body ; then , such a body will be so filled with these litle particles of fire , that it will appeare as if there were no stoppe in its passage , but were all filled with fire ; and yet , many of these litle partes will be reflected . And whatsoeuer qnalities else we find in light , we shall be able to deriue them out of these principles , and shew that fire must of necessity doe what experience teacheth vs that light doeth . That is to say in one word , it will shew vs that fire is light . But if fire be light , then light must needes be fire . And so we leaue this matter . THE NINETH CHAPTER . Of Locall Motion in common . THOVGH in the fifth chapter , 1 we made onely earth the pretender in the controuersy against fire for superiority in actiuity ; ( and in very truth , the greatest force of grauity doth appeare in those bodies which are eminently earthy : ) neuerthelesse , both water and ayre ( as appeareth out of the fourth chapter of the Elements ) do agree with earth in hauing grauity . And grauity , is the chiefe vertue to make them efficients . So that vpon the matter , this plea is common to all the three Elements . Wherefore , to explicate this vertue , whereby these three weighty Elemēts do worke ; lett vs call to minde what we said in the beginning of the last chapter concerning locall motion : to witt that according as the body mooued , or the diuider did more and more enter into the diuided body ; so , it did ioyne it selfe to some new partes of the medium or diuided body , and did in like manner forsake others . Whence it happeneth that in euery part of motion , it possesseth a greater part of the medium then it selfe can fill att once . And because by the limitation and confinednesse of euery magnitude vnto iust what it is , and no more ; it is impossible that a lesser body should att once equallise a greater . It followeth that this diuision or motion whereby a body attaineth to fill a place bigger then it selfe , must be done successiuely : that is , it must first fill one part of the place it mooueth in , then an other ; and so proceede on , till it haue measured it selfe with euery part of the place from the first beginning of the line of motion to the last periode of it where the body resteth . By which discourse it is euident , that there can not in nature be a strength so great as to make the least or quickest mooueable that is , to passe in an instāt , or all together , ouer the least place that can be imagined : for that would make the mooued body ( remaining what it is , in regard of its biggenesse ) to equallise ad fitt a thing bigger then it is . Therefore it is manifest , that motion must consist of such partes as haue this nature ; that whiles one of them is in being , the others are not yet : and as by degrees euery new one cometh to be ; all the others that were before , do vanish and cease to be . Which circumstance accompanying motion , we call succession . 2 And whatsoeuer is so done , is said to be done in time : which is the common measure of all succession , for , the change of situation of the starrs , but especially of the sunne and moone , is obserued more or lesse by all mākind : and appeareth alike to euery man : and ( being the most knowne , constant , and vniforme succession that men are vsed vnto ) is as it were by nature it selfe sett in their way and offered vnto them as fittest to estimate and iudge all other particular successions , by comparing them both to it , and among themselues by it . And accordingly we see all men naturally measure all other successions , and expresse their quantities , by comparing them to the reuolutions of the heauens ; for dayes , houres , and yeares , are nothing else but they , or some determinate partes of them : vnto some of which , all other motions and successions must of necessity be referred , if we will measure them . And thus we see how all the mystery of applying time vnto particular motions , is nothing else but the considering how farre the Agent that mooueth the sunne , causeth it to go on in its iorney , whiles the Agent that mooueth a particular body , causeth it to performe its motion . 3 So that it is euident , that velocity is the effect of the superproportion of the one Agent ouer a certaine medium , in respect of the proportion which an other Agent hath to the same medium . And therefore , velocity is a quality by which one succession is intrinsecally distinguished from an other : though our explication , vseth to include time in the notions of velocity and tardity . Velocity then , is the effect ( as we said ) of more strength in the Agent . And hauing before expressed , that velocity is a kind of density ; wee find that this kind of density is an excellency in succession ; as permanent density , is an excellency in the nature of substance , though an imperfection in the nature of quantity ( by which we see , that quantity is a kind of base alloy added to substance . ) And out of this it is euident , that by how much the quicker the motion is in equall mediums , by so much the agent is the perfecter which causeth it to be so quicke . Wherefore , if the velocity should ascend so much as to admitt no proportion betweene the quicknesse of the one and the tardity of the other , all other circumstances being euen , excepting the difference of the agents ; then there must be no proportion betweene the agents . Nor indeed can there be any proportion betweene them though there were neuer so great differences in other circumstances , as long as those differences be within any proportion . And consequently , you see that if one agent be supposed to mooue in an instant , and an other in time ; whatsoeuer other differences be in the bodies mooued and in the mediums ; neuerthelesse the agent which causeth motion in an instant , will be infinite in respect of the agent which mooueth in time . Which is impossible : it being the nature of a body , that greater quant●ty of the same thing h●th greater vertue , then a lesse quantity hath ; and therefore , for a body to haue infinite vertue , it must haue infinite magnitude . If any should say the contrary ; affirming that infinite vertue may be in a finite body ; I aske , whether in halfe that body ( were it diuided ) the vertue would be infinite or no ? If he acknowledge that it would not ; I inferre thence , that neither in the two partes together th●re can be infinite vertue : for two finites can not compose and make vp one infinite . But if he will haue the vertue be infinite in each halfe , he therein alloweth that there is no more vertue , in the whole body then in one halfe of it : which is against the nature of bodies . Now that a body can not be infinite in greatnesse , is prooued in the second knott of Mr. whites first Dialogue of the world . And thus it is euident , that by the vertue of pure bodies there can be no motion in an instant . On the other side , 4 it followeth that there can not be so litle a force in nature , but that giuing it time enough , it will mooue the greatest weight that can be imagined : for , the thinges we treate of , being all of them quantities ; they may by diuision and multiplication , be brought vnto equality . As for example ▪ supposing the weight of a mooueable , to be a milliō of poundes ▪ and that the moouer is able to mooue the millioneth part of one of those poundes , in a million of yeares , the millioneth part of a pace , through a mediū of a certaine rarity . Now , seeing that yeares may be multiplyed so , as to equalise the force of this moouer , vnto the weight of the mooueable . It followeth cleerely that in so many millions of yeares , this force may mooue the whole weight of a million of poundes , through the determined medium in a determinate number of millions of yeares , a million of paces : for such a force is equall to the required effect ; and by consequence , if the effect should not follow , there would be a complete cause putt , and no effect result from it . But peraduenture it is needfull to illustrate this point yet further : suppose then a weight neuer so great to be A , and a force neuer so litle to be B. Now if you conceiue that some other force mooueth A , you must withall conceiue that it mooueth A some space , since all motion implyeth necessarily that it be through some space : lett that space be CD . And because a body can not be mooued in a space in an instant , but requireth some time to haue its motion performed in ; it followeth that there must be a determined time , in which the conceiued force must mooue the weight A through the space CD : lett that time be EF. Now then ; this is euident , that it is all one to say that B mooueth A , and to say that B mooueth A through a space in a time ; so that if any part of this be left out , it can not be vnderstood that B mooueth A. Therefore to expresse particularly the effect which B is to do vpon A , we must say that B must mooue A a certaine space in a certaine time . Which being so we may in the next place consider that this effect of moouing A may be diminished two wayes , eyther because the space it is to be mooued in , is lessened ; or the time taken vp in its motion , is encreased : for , as it is a greater effect , to mooue A through the space CD , in a lesse time then EF , so it is a lesse effect to moue the same A , through the space CD , in a greater time then EF ; or through a lesse space then CD in the time EF. Now then , this being supposed , that it is a lesse effect to mooue A through CD , in a greater time then EF , it followeth also , that a lesser vertue is able to mooue it through CD in a greater time then EF , then the vertue which is required to mooue it , through the same space in the time EF. Which if it be once granted ( as it can not be denyed ) then multiplying the time , as much as the vertue or force required to mooue A through CD in the time EF is greater then the force B ; in so much time , the force B will be able to mooue A through CD . Which discourse is euident , if we take it in the common termes : but if it be applyed to action , wherein physicall accidents intervene ; the artificer must haue the iudgement to prouide for them , according to the nature of his matter . 5 Vpon this last discourse doth hang the principle which gouerneth Mechanikes , to witt , that the force and the distance of weights counterpoising one an other , ought to be reciprocall . That is , that by how much the one weight is heauyer then the other , by so much must the distance of the lighter from the fixed point vpon which they are mooued , be greater then the distance of the greater weight from the same point : for it is plaine that the weight which is more distant , must be mooued a greater space , then the neerer weight , in the proportion of the two distāces . Wherefore , the force moouing it must carry it in a velocity of the said proportion to the velocity of the other . And consequently , the Agent or moouer , must be in that proportion more powerfull then the contrary moouer . And out of this practise of Geometricians in Mechanikes ( which is confirmed by experience ) it is made euident that if other conditions be equall , the excesse of so much grauity will make so much velocity . And so much velocity in proportion , will recompence so much grauity . Out of the precedent conclusions , 6 an other followeth : which is , that nothing recedeth frō quiet or rest , and attaineth a great degree of celerity , but it must passe through all the degrees of celerity that are below the obtained degree . And the like is , in passing from any lesser degree of velocity vnto a greater : because it must passe through all the intermediate degrees of velocity . For by the declaration of velocity which we haue euen now made , we see that there is as much resistance in the medium to be ouercome with speede , as there is for it to be ouercome in regard of the quantity , or line of extent of it : because ( as we haue said ) the force of the Agent in counterpoises , ought to be encreased as much as the line of extent of the medium which is to be ouercome by the Agent in equall time , doth exceede the line of extent of the medium , along which the resistent body is to be mooued . Wherefore , it being prooued that no line of extent , can be ouercome in an instant , it followeth that no defect of velocity which requireth as great a superproportion in the cause , can be ouercome likewise in an instant . And by the same reason by which we prooue that a mooueable can not be drawne in an instant from a lower degree of velocity to a higher , it is with no lesse euidence concluded that no degree of velocity can be attained in an instant : for diuide that degree of velocity into two halfes , and if the Agent had ouercome the one halfe , he could not ouercome the other halfe in an instant : much lesse therefore is he able to ouercome the whole ( that is , to reduce the mooueable from quiet to the said degree of velocity ) in an instant . An other reason may be , because the moouers themselues ( such moouers as we treate of here ) are bodies likewise mooued , and do consist of partes : whereof not euery one part , but a competent number of them , doth make the moouing body to be a fitt Agent able to mooue the proposed body in a proposed degree of celerity . Now this Agent meeting with resistance in the mooueable , and not being in the vtmost extremity of density , but condensable yet further , ( because it is a body ; ) and that euery resistance ( be it neuer so small ) doth worke something vpon the moouer ( though neuer so hard ) to condense it ; the partes of the moouer that are to ouercome this resistance in the mooueable , must ( to worke that effect ) be condensed and brought together as close as is needefull , by this resistance of the mooueable to the moouer ; and so , the remote partes of the moouer , become neerer to the mooueable , which can not be done but successiuely , because it includeth locall motion . And this application being likewise diuisible , and not all the partes flocking together in an instant to the place where they are to exercise their power ; it followeth , that whiles there are fewer moouing partes knitt together , they must needes mooue lesse and more weakely , then when more or all of them are assembled and applyed to that worke . So that , the motiue vertue encreasing thus in proportion to the multiplying of the partes applyed to cause the motion ; of necessity , the effect ( which is obedience to be mooued , and quicknesse of motion in the mooueable ) must do so too : that is , it must from nothing , or from rest , passe through all the degrees of celerity vntill it arriue to that which all the partes together are able to cause . As for example , when with my hand I strike a ball ; till my hand toucheth it , it is in quiet ; but then , it beginneth to mooue ; yet with such resistance , that although it obey in some measure the stroke of my hand , neuerthelesse it presseth the yielding flesh of my palme backwardes towardes the vpper and bony part of it . That part then ouertaking the other , by the continued motion of my hand ; and both of them ioyning together to force the ball away ; the impulse becometh stronger , then att the first touching of it . And the longer it presseth vpon it , the more the partes of my hand do condense and vnite themselues to exercise their force ; and the ball therefore must yield the more ; and consequently , the motion of it groweth quicker and quicker , till my hand parteth from it . Which condensation of the partes of my hand encreasing successiuely by the partes ioyning closer to one an other , the velocity of the balles motion ( which is an effect of it ) must also encrease proportionably thereunto . And in like manner , the motion of my hand and arme , must grow quicker and quicker and passe all the degrees of velocity betweene rest and the vtmost degree it attaineth vnto : for seeing they are the spirits swelling the nerues , that cause the armes motion , ( as we shall hereafter shew ; ) vpon its resistance , they flocke from other partes of the body to ouercome that resistance . And since their iourney thither requireth time to performe it in ; and that the neerest come first ; it must needes follow , that as they grow more and more in number , they must more powerfully ouercome the resistance ; and consequently , encrease the velocity of the motion , in the same proportion as they flocke thither ; vntill it attaine that degree of velocity , which is the vtmost periode that the power , which the Agent hath to ouercome the resistance of the medium , can bring it selfe vnto . Betweene which and rest , or any inferiour degree of velocity , there may be designed infinite intermediate degrees , proportionable to the infinite diuisibility of time , and space in which the moouer doth moue . Which degrees do arise out of the reciprocall yielding of the medium . And that is likewise diuisible in the same infinite proportion . Since then , the power of all naturall Agents is limited ; the moouer ( be it neuer so powerfull ) must be confined to obserue these proportions ; and can not passe ouer all these infinite designable degrees in an instant ; but must allott some time ( which hath a like infinity of designable partes ) to ballance this infinity of degrees of velocity : and so consequently , it requireth time , to attaine vnto any determinate degree . And therefore can not recede immediately from rest vnto any degree of celerity ; but must necessarily passe through all the intermediate ones . Thus it is euident that all motion which hath a beginning must of necessity encrease for some time . And since the workes of nature are in proportion to their causes , it followeth that this encrease is in a determinate proportion . Which Galileus ( vnto whom we owe the greatest part of what is knowne concerning motion ) teacheth vs how to find out ; and to discouer what degree of celerity any mooueable that is moued by nature , hath in any determinate part of the space it moueth in . Hauing settled these conditions of motion ; 7 we shall do well in the next place to enquire after the causes of it : as well in the body moued , as also in the mouer that occasioneth the motion . And because we haue already shewed , that locall motion is nothing in substance but diuision : we may determine that those causes which contribute to diuision , or resist it , are the causes which make , or resist locall motion . It hath also beene said , that Density hath in it a power of diuiding ; and that Rarity is the cause of being diuided ; likewise we haue said that fire , by reason of its small partes , into which it may be cutt ( which maketh them sharpe ) hath also an eminence in diuiding : so that we haue two qualites , density and tenuity or sharpnesse which concurre actiuely to diuision . We haue told you also how Galileus hath demonstrated that a greater quantity of the same figure and density , hath a priuiledge of descending faster then a lesser . And that priuiledge consisteth in this , that the proportion of the superficies to the body it limiteth ( which proportion the greater it is , the more it retardeth ) is lesse in a greater bulke then in a smaller . We haue therefore three conditions concurring to make the motion more efficacious : namely , the density , the sharpenesse , and the bulke of the mooueable . And more then these three , we can not expect to find in a moued body : for quantity hath but three determinations : one , by density and rarity ; of which , density is one of the three conditions : an other , by its partes ; as by a foote , a spanne , and in this way wee haue found that the greater excelleth the lesser : the third and last , is by its figure ; and in this we find that subtile or edged quantities do preuayle ouer blunt ones . Seeing therefore , that these three determinations be all that are in quantity ; there can be no more conditions in the body moued ( which of necessity is a finite quantity ) but the three named . And as for the medium which is to be diuided , there is onely rarity and density ( the one , to helpe ; the other , to hinder , ) that require consideration on its side . For neither figure , nor littlenesse and greatnesse , do make any variation in it . And as for the Agent , it is not as yet time , before we haue looked further int● the nature of motion , to determine his qualities . 8 Now then lett vs reflect how these three conditions do all agree in this circumstance , that they helpe nothing to diuision , vnlesse the body in which they are , be moued and pressed against the body that is to be diuided , so that we see no principle to persuade vs , that any body can mooue it selfe towards any determinate part or place of the vniuerse , of its owne intrinsecall inclination . For besides that the learned Author of the Dialogues de Mundo ( in his third Dialogue , and the second knott ) hath demonstrated that a body can not mooue vnlesse it be mooued by some extrinsecall Agent ; we may easily frame vnto our selues a conceite , of how absurd it is to thinke that a body by a quality in it can worke vpon it selfe : as if wee should say , that rarity ( which is but more quantity ) could worke vpon quantity ; or that figure ( which is but that the body reacheth no further ) could worke vpon the body : and in generall , that the manner of any thing , can worke vpon that thing whose manner it is . For Aristotle and St. Thomas , and their intelligent commentatours , declaring the notion of Quality ; tell vs that to be a Quality is nothing else but to be the determination or modification of the thing whose quality it is . Besides , that the naturall manner of operation is , to worke according to the capacity of the subiect : but when a body is in the middest of an vniforme medium or space , the subiect is equally prepared on all sides to receiue the action of that body . Wherefore ( though we should allow it a force to mooue ) if it be a naturall Agent , and haue no vnderstanding , it must worke indifferently on all sides , and by consequence , can not mooue on any side . For if you say that the Agent in this case ( where the medium is vniforme ) worketh rather vpon one side then vpon an other ; it must be because this determination is within the Agent it selfe , and not out of the circumstant dispositions : which is the manner of working of those substances that worke for an end of their owne ; that is , of vnderstanding creatures , and not of naturall bodies . Now he that would exactly determine what motion a body hath , or is apt to haue ; 9 determining by supposition the force of the Agent , must calculate the proportions of all these three conditions of the mooueable , and the quality of the medium : which is a proceeding too particular for the intention of our discourse . But to speake in common , it will not be amisse to examine in what proportion , motion doth encrease ; since we haue concluded that all motion proceedeth from quiet by a continuall encrease . Galileus ( that miracle of our age , and whose witt was able to discouer whatsoeuer he had a mind to employ it about ) hath told vs that naturall motion , encreaseth in the proportion of the odde numbers . Which to expresse by example , is thus : suppose that in the going of the first yard it hath one degree of velocity , then in the going of the second yard it will haue three degrees , and in going the third it will haue fiue : and so onwardes , still adding two to the degrees of the velocity for euery one of the space . Or to expresse it more plainely ; if in the first minute of time it goeth one yard of space , then in the next minute it will goe three yardes , in the third it will goe fiue , in the fourth seauen , and so forth . But we must enlarge this proposition , vnto all motions , ( as we haue done the former , of the encrease it selfe in velocity ; ) because the reason of it is common to all motions . Which is ; that all motion ( as may appeare out of what we haue formerly said ) proceedeth from two causes ; namely , the Agent or the force that mooueth ; and the disposition of the body mooued , as it is composed of the three qualities we lately explicated . In which is to be noted , that the Agent doth not mooue simply by its owne vertue , but it applyeth also the vertue of the body mooued , which it hath to diuide the medium when it is putt on . As when we cutt with a knife , the effect proceedeth from the knife pressed on by the hand ; or from the hand as applying and putting in action the edge and cutting power of the knife . Now this in Physickes and nature is cleerely parallel to what in Geometry and Arithmetike the Mathematicians call drawing one number or one side into an other ; for as in Mathematikes , to draw one number into an other is to apply the number drawne vnto euery part of the number into which it is drawne ; as if we draw three into seuen we make twenty one , by making euery vnity or part of the number seuen to be three : and the like is of lines in Geometry . So in the present case , to euery part of the handes motion we adde the whole vertue of the cutting faculty which is in the knife , and to euery part of the motion of the knife , we adde the whole pressing vertue of the hand . Therefore the encrease of the effect proceeding from two causes so working , must also be parallel to the encrease of the quantities arising out of the like drawing in Mathematikes . But in those , it is euident that the encrease is according to the order of the odde numbers , and therefore it must in our case be the like : that is , the encrease must be in the said proportion of odde numbers . Now that in those , the encrease proceedeth so , will be euident , if you consider the encrease of an Equicrure triangle ; which because it goeth vpon a certaine proportion of length and breadth , if you compare the encreases of the whole triangle ( that gaineth on each side ) with the encreases of the perpendicular ( which gaineth onely in length ) you will see that they still proceede in the foresaid proportion of odde numbers . 10 But we must not imagine , that the velocity of motion will alwayse encrease thus for as long as we can fancy any motion : but when it is arriued vnto the vtmost periode that such a mooueable with such causes is capable of then it keepeth constantly the same pace , and goeth equally and vniformely att the same rate . For since the density of the mooueable , and the force of the Agent mouing it , ( which two , do cause the motion ) haue a limited proportion to the resistance of the medium , how yielding soeuer it be ; it must needes follow , that when the motion is arriued vnto that height which ariseth out of this proportion , it can not exceede it , but must continue at that rate , vnlesse some other cause giue yet a greater impulse to the moueable . For velocity consisting in this , that the moueable cutteth through more of the medium in an equall time ; it is euident , that in the encrease of velocity , the resistance of the medium , which is ouercome by it ; groweth greater and greater , and by litle and litle gaineth vpon the foree of the Agent ; so that the superproportion of the Agent , groweth still lesser and lesser , as the velocity encreaseth : and therefore , att the length they must come to be ballanced . And then , the velocity can encrease no more . And the reason of the encrease of it , for a while att the beginning , is because that coming from rest it must passe , through all the intermediate degrees of velocity before it can attaine to the height of it , which requireth time to performe , and therefore falleth vnder the power of our sense to obserue . But because we see it do so for some time , we must not therefore conclude that the nature of such motion , is still to encrease without any periode or limit ; like those lines that perpetually grow neerer , and yet can neuer meete : for we see that our reason examining the causes of this velocity , assureth vs that in continuance of time and space , it may come to its height , which it can not exceede . And there , would be the pitch att which distance weights being lett fall , would giue the greatest stroakes and make greatest impressions . It is true that Galileus and Mersenius ( two exact experimenters ) do thinke they find this verity by their experiences . But surely that is impossible to be done ; for the encrease of velocity being in a proportion euer diminishing ; it must of necessity come to an insensible encrease in proportion before it endeth : for the space which the moueable goeth through , is still encreased ; and the time wherein it passeth through that space , remaineth still the same litle one as was taken vp in passing a lesse space immediately before ; and such litle differences of great spaces passed ouer in a litle time , come soone to be vndiscernable by sense . But reason ( which sheweth vs , that if velocity neuer ceased from encreasing , it would in time arriue to exceede any particular velocity ; and by consequence , the proportion which the moouer hath to the medium ; because of the adding still a determinate part to its velocity ) concludeth plainely that it is impossible , motion should encrease for euer , without coming to a periode . Now the impression which falling weights do make , 11 is of two kindes ; for the body into which impression is made , either can yield backward , or it can not . If it can yield backward , then the impression made is a motion : as we see a stroak with a rackett vpon a ball , or with a pailemaile beetle vpon a boule , maketh it fly from it . But if the strucken body can not yield backwardes , then it maketh it yield on the sides . And this , in diuerse manners : for if the smitten body be dry and brittle , it is subiect to breake it , and make the pieces fly round about : but if it be a tough body , it squeeseth it into a larger forme . But because the effect in any of these wayse is eminently greater then the force of the Agēt seemeth to be ; it is worth our labour to looke into the causes of it . To which end we may remember how we haue already declared that the force of the velocity is equall to a reciprocall force of weight in the vertue mouent : wherefore the effect of a blow that a man giueth with a hammer , dependeth vpon the weight of the hammer , vpon the velocity of the motion , and vpon the hand , in case the hand accompanieth the blow . But if the motion of the hand ceaseth before ( as when we throw a thing ) then onely the velocity and the weight of the hammer remaine to be considered . Howsoeuer , lett vs putt the hand and weight in one summe which we may equalise by some other vertue or weight . Then lett vs consider the way or space , which a weight lying vpon the thing is to goe forwardes to do the same effect in the same time as the percussion doeth . And what excesse the line of the blow , hath ouer the line of that way or space ; such an excesse we must adde of equall weight or force , to the weight we had already taken . And the weight composed of both , will be a fitt Agent to make the like impression . This Probleme was proposed vnto me by that worthy religious man , Father Mersenius : who is not content with aduancing learning by his owne industry and labours ; but besides , is alwayse ( out of his generous affection to verity ) inciting others to contribute to the publike stocke of it . He proposed to me likewise this following question , to witt why there is required a weight of water in double Geometricall proportion , to make a pipe runne twice as fast as it did , or to haue twice as much water runne out in the same time ? Vnto which I answere out of the same ground as before . That because in running twice as fast , there goeth out double water in euery part of time ; and againe , euery part of water goeth a double space in the same part of time ; that is to say because double the celerity is drawne into double the water , and double the water into double the celerity ; therefore , the present effect is to the former effect , as the effect or quadrate of a double line drawne into it selfe , is , to the effect or quadrate of halfe the said line drawne into it selfe . And consequently the cause , of the latter effect ( which is the weight then ) must be to the cause of the former effect ( that is , to the former weight ) in the same proportion ; namely as the quadrate of a double line , is to the quadrate of halfe that line . And so you see the reason of what he by experience findeth to be true . Though I doubt not but when he shall sett out the treatise , which he hath made of this subiect ; the reader will haue better satisfaction . In the meane while , an experience which Galileo deliuereth , will confirme this doctrine . He sayth that to make the same pendant goe twice as fast as it did , or to make euery vndulation of it in halfe the time it did ; you must make the line att which it hangeth , double in Geometricall proportion , to the line att which it hanged before . Whence it followeth that the circle by which it goeth , is likewise in double Geometricall proportion . And this being certaine , that celerity to celerity hath the proportion of force , which weight hath to weight ; it is euident , that as in one case there must be weight in Geometricall proportion ; so in the other case , where onely celerity maketh the variance , the celerity must be in double Geometricall proportion , according as Galileo findeth it by experience . But to returne to our maine intent , there is to be further noted , that if the subiect strucken be of a proportionate cessibility , it seemeth to dull and deaden the stroake : whereas , if the thing strucken be hard the stroake seemeth to loose no force , but to worke a greater effect . Though indeed the truth be , that in both cases the effects are equall ; but diuerse according to the natures of the thinges that are strucken ; for no force that once is in nature , can be lost ; but must haue its adequate effect , one way or other . Lett vs then first suppose the body strucken to be a hard body of no exceeding biggnesse : in which case , if the stroake light perpendiculary vpon it , it will carry such a body before it . But if the body be too great , and haue its partes so conioyned , as that they are weaker thē the stroake ; in this case , the stroake driueth one part before it , and so breaketh it from the rest . But lastly , if the partes of the strucken body be so easily cessible as without difficulty the stroake can diuide them , then it entereth into such a body vntill it hath spent its force . So that now making vp our account ; we see that an equall effect proceedeth from an equall force , in all the three cases ; though in themselues , they be farre different . But we are apt to account that effect greater , which is more considerable vnto vs , by the profitt or damage it bringeth vs. And therefore , we vsually say , that the blow which shaketh a wall , or beateth it downe , and killeth men with the stones it scattereth abroad ; hath a greater effect then that which penetrateth farre into a mudde wall , and doth litle harme : for that innocuousnesse of the effect , maketh that although in it selfe it be as great as the other , yet it is litle obserued or considered . This discourse draweth on an other : 12 which is to declare how motion ceaseth . And to summe that vp in short , we say that when motion cometh vnto rest , it decreaseth and passeth through all the degrees of celerity and tardity that are betweene rest , and the height of that motion , which so declineth . And that , in the proportion of the odde numbers ; as we declared aboue that it did encrease . The reason is cleare : because that which maketh a motion cease , is the resistance it findeth : which resistance , is an action of a moouer that mooueth some thing against the body which is mooued , or some thing equiualent to such an action : wherefore it must follow the lawes that are common to all motions : of which kind those two are that we haue expressed in this conclusion . Now , that resistance is a countermotion , or equiualent to one ; is plaine by this ; that any body which is pressed , must needes presse againe vpon the body that presseth it ; wherefore the cause that hindereth such a body from yielding , is a force mouing that body , against the body which presseth it . The particulars of all which we shall more att large declare , where we speake of the action and reaction of particular bodies . THE TENTH CHAPTER . Of Grauity and Leuity ; and of Locall Motion , commonly termed Naturall . 1 IT is now time to consider that distinction of motions which is so famous in Aristotle ; to witt , that some motions are naturall , others violent : and to determine what may be signifyed by these termes . For seeing we haue said that no body hath a naturall intrinsecall inclination vnto any place , to which it is able to moue it selfe ; we must needes conclude that the motion of euery body followeth the percussion , of extrinsecall Agents . It seemeth therefore impossible that any body should haue any motion naturall to it selfe . And if there be none naturall , there can be none violent . And so this distinction will vainsh to nothing . But on the other side , liuing creatures do manifesty shew naturall motions , hauing naturall instruments to performe certaine motions : wherefore such motions must of necessity be naturall to them . But these are not the motions , which we are to speake of ; for Aristotles diuision is common to all bodies ; or att the least , to all those we conuerse withall : and particulary , to those which are called heauy and light : which two termes , passe through all the bodies we haue notice of . Therefore , proceeding vpon our groundes before layed ; to witt , that no body can be mooued of it selfe ; wee may determine those motions to be naturall vnto bodies which haue constant causes , or percutients to make them alwayse in such bodies : and those violent , which are contrary to such naturall motions . Which being supposed , we must search out the causes that so constantly make some bodies descend towardes the center or middle of the earth ; and others to rise and goe from the center : by which , the world is subiect to those restlesse motions that keepe all thinges in perpetuall fluxe , in this changeing sphere of action and passion . 2 Lett vs then begin with considering what effects the sunne ( which is a constant and perpetuall cause ) worketh vpon inferior bodies , by his being regularly sometimes present and sometimes absent . Obserue , in a pott of water hanging ouer a fire , how the heate maketh some partes of the water to ascend , and others to supply the roome by descending ; so that as long as it boyleth , it is in a perpetuall confused motion vp and downe . Now hauing formely cōcluded that fire is light , and light is fire ; it can not be doubted but that the sunne doth serue instead of fire to our globe of earth and water , ( which may be fittly compared to the boyling pott ; ) and all the day long draweth vapors from those bodies that his beames strike vpon . For he shooting his little darts of fire , in multitudes , and in continued streames , from his owne center , against the Python the earth we liue on ; they do there ouertake one an other , and cause some degree of heate as farre as they sinke in . But not being able ( by reason of their great expansion in their long iorney ) to conuert it into their owne nature and sett it on fire , ( which requireth a high degree of condensation of the beames ) they do but pierce and diuide it very subtilely , and cutt some of the outward partes of it into extreme litle atomes . Vnto which they sticking very close , and being in a manner incorporated with them ( by reason of the moisture that is in thē ) they do in their rebound backe from the earth carry them along with them ; like a ball that struck against a moist wall , doth in its returne from it , bring backe some of the mortar sticking vpon it . For the distance of the earth from the sunne , is not the vtmost periode of these nimble bodies flight ; so that , when by this solide body they are stopped in their course forwardes on , they leape backe from it , and carry some litle partes of it with them : some of them , a farther ; some of them , a shorter iorney ; according as their litlenesse and rarity , make them fitt to ascend . As is manifest by the consent of all authors that write of the regions of the ayre ; who determine the lower region to reach as farre as the reflexion of the sunne ; and conclude this region to be very hoat . For if we marke how the heate of fire is greatest , when it is incorporated in some dense body , ( as in iron or in seacoale ) we shall easily conceiue that the heate of this region proceedeth mainely out of the incorporation of light with those litle bodies which sticke to it in its reflexion . And experience testifyeth the same , both in our sultry dayes , which we see are of a grosse temper , and ordinarily goe before raine : as also in the hoat springes of extreme cold countries , where the first heates are vnsufferable ; which proceede out of the resolution of humidity congealed : and in hoat windes , ( which the Spaniards call Bochornos from Boca de horno by allusion to the breathing steame of an ouen when it is opened ) which do manifestly shew that the heate of the sunne is incorporated in the litle bodies , which compose the steame of that wind . And by the principles we haue already layed , the same would be euident ; though we had no experience to instruct vs ; for seeing that the body of fire is dry , the wett partes ( which are easilyest resolued by fire ) must needes sticke vnto them , 3 and accompany them in their returne from the earth . Now whiles these ascend , the ayre must needes cause others that are of a grosser complexion to descend as fast , to make roome for the former and to fill the places they left , that there may be no vacuity in nature . And to find what partes they are and from whence they come , that succeede in the roome of light and atomes glewed together that thus ascend ; we may take a hinte from the maxime of the Optikes , that light reflecting maketh equall angles ; whence , supposing the superficies of the earth to be circular , it will follow that a perpendicular to the center passeth iust in the middle betweene the two rayes ; the incident and the reflected . Wherefore the ayre betweene these two rayes , and such dodies as are in it being equally pressed on both sides ; those bodies which are iust in the middle , are neerest and likelyest to succeede immediately in the roome of the light and atomes which ascend from the superficies of the earth : and their motion to that point , is vpon the perpendicular . Hence it is euident , that the ayre and all such bodies as descend to supply the place of light and atomes , which ascend from the earth , do descend perpendicularly towardes the center of the earth . And againe such bodies as by the force of light being cutt from the earth or water , do not ascend in forme of light , but do incorporate a hidden light and heate within them ; ( and thereby are rarer then these descending bodies ) must of necessity be lifted vp by the descent of those denser bodies that goe downewardes , because they ( by reason of their density ) are mooued with a greater force . And this lifting vp , must be in a perpendicular line ; because the others descending on all sides perpendicularly , must needes raise those that are betweene them equally from all sides : that is , perpendicularly from the center of the earth . And thus we see a motion sett on foote , of some bodies continually descending , and others continually ascending : all in perpendicular lines , excepting those which follow the course of lights reflexion . Againe as soone as the declining sunne groweth weaker or leaueth our horizon , and that his beames vanishing do leaue the litle horsemen which rode vpon them , to their owne temper and nature ( from whence they forced them ; ) they finding themselues surrounded by a smart descending streame , do tumble downe againe in the night , as fast as in the day they were carryed vp ; and crowding into their former habitations , they exclude those that they find had vsurped them in their absence . And thus , all bodies within reach of the sunnes power , but especially our ayre , are in perpetuall motion ; the more rarifyed ones ascending , and the dense ones descending . 4 Now thē , because no bodies wheresoeuer they be ( as we haue already shewed ) haue any inclination to moue towardes a particular place , otherwise thē as they are directed and impelled by extrinsecall Agēts : lett vs suppose that a body were placed att liberty in the opē ayre . And then casting whether it would be mooued from the place we suppose it in ; and which way it would be mooued ; we shall find that it must of necessity happen that it shall descend and fall downe till it meete with some other grosse body to stay and support it . For although of it selfe it would mooue no way : yet if we find that any other body striketh efficaciously enough vpon it ; we can not doubt but that it will mooue that way which the striking body impelleth it . Now it is strucken vpon on both sides ( aboue and below ) by the ascending , and the descending atomes , the rare ones , striking vpon the bottome of it , and driuing it vpwardes , and the denser ones , pressing vpon the toppe of it and bearing it downewardes . But if you compare the impressions that the denser atomes make , with those that proceede from the rare ones ; it is euident that the dense ones must be the more powerfull ; and therefore will assuredly determine the motion of the body in the ayre , that way they goe ; which is downewardes . Nor neede we feare , least the litlenesse of the agents , or the feeblenesse of their stroakes , should not be sufficient to worke this effect ; since there is no resistance in the body it selfe , and the ayre is continually cutt in pieces , by the sunne beames , and by the motions of litle bodies ; so that the adhesion vnto ayre of the body to be mooued , will be no hinderance to this motion : especially , considering the perpetuall new percussions , and the multitude of them ▪ and how no force is so litle , but that with time and multiplication it will ouercome any resistance . But if any man desireth to looke vpon , 5 as it were att one view ; the whole chaine of this doctrine of grauity : lett him turne the first cast of his eyes vpon what we haue said of fire when we explicated the nature of it . To witt ; that it beginneth from a litle source ; and by extreme multiplication and rarefaction , it extendeth it selfe into a great sphere . And then he will perceiue the reason why light is darted from the body of the sunne with that incredible celerity , wherewith its beames flye to visite the remotest partes of the world ; and how , of necessity , it giueth motion to all circumstant bodies ; since it is violently thrust forward by so extreme a rarefaction ; and the further it goeth , is still the more rarifyed and dilated . Next , lett him reflect how infinitely the quickenesse of lights motion , doth preuent the motion of a moist body , such an one as ayre is : and then he will plainely see , that the first motion which light is able to giue vnto the ayre , must needes be a swelling of that moist element , perpendicularly round about the earth ; for , the ray descendent , and the ray reflectent , flying with so great a speede , that the ayre betweene them can not take a formall plye any way before the beames of light be on both sides of it : it followeth , that according to the nature of humide thinges , it must first onely swell : for that is the beginning of motion in them , when heate entereth into them , and worketh vpon them . And thus he may confidently resolue himselfe , that the first motion which light causeth in the ayre , will be a swelling of it betweene the two rayes towardes the middle of them . That is ; perpendicularly from the surface of the earth . And out of this , he will likewise plainely see , that if there be any other litle dense bodies floating in the ayre , they must likewise mount a litle , through this swelling and rising of the ayre . But that mounting will be no more then the immediate partes of the ayre themselues do moue . Because this motion is not by way of impulse or stroake that the ayre giueth those denser bodies ; but by way of containing them in it , and carrying them with it , ●o that it giueth them no more celerity , then to make them go with it selfe , and as partes of it selfe . Then , lett him consider , that light or fire , by much beating vpon the earth , diuideth some litle partes of it from others : whereof if any do become so small and tractable , as not to exceede the strength which the rayes haue to manage them ; the returning rayes , will att their going backe , carry away with them or driue before them , such litle atomes as they haue made or meete with : and so fill the ayre with litle bodies cutt out of the earth . After this , lett him consider that when light carrieth vp an atome with it , the light and the atome do sticke together , and do make one ascending body ; in such sort as when an empty dish lyeth vpon the water , the ayre in the dish maketh one descendent body together with the dish it selfe : so that the density of the whole body of ayre and dish ( which in this case , are but as one body ) is to be esteemed according to the density of the two partes ; one of them being allayed by the other , as if the whole were throughout of such a proportion of density , as would arise out of the composition and kneading together the seuerall densities of those two partes . Now then , when these litle compounded bodies of light and earth , are carried vp to a determinate height ; the partes of fire or light , do by litle and litle breake away from them : and thereby , the bulke of the part which is left , becometh of a different degree of density ( quantity for quantity ) from the bulke of the entire atome , when light was part of it : and consequently it is denser then it was . Besides , lett him consider that when these bodies ascend ; they do goe from a narrow roome to a large one , that is , from the centerwardes to the circumference : but when they come downe againe , they goe from a larger part to a narrower . Whence it followeth , that as they descend , they draw closer and closer together , and by consequence , are subiect to meete and to fall in , one with an other ; and thereby , to encrease their bulke , and to become more powerfull in density ; not onely , by the losse of their fire ; but also by the encrease of their quantity . And so it is euident , that they are denser , coming downe , then going vp . Lastly , lett him consider , that those atomes which went vp first , and are parted from their volatile companions of fire or light , must begin to come downe apace , when other new atomes ( which still haue their light incorporated with them ) do ascend to where they are , and do goe beyond them by reason of their greater leuity . And as the latter atomes come vp with a violence and a great celerity , so must the first goe downe with a smart impulse : and by consequence , being more dense then the ayre in which they are carryed , must of necessity cutt their way through that liquide and rare medium ; and goe the next way to supply the defect and roome of the atomes which ascend ; ( that is , perpendicularly to the earth ) and giue the like motion to any body they find in their way , if it be susceptible of such a motion : which it is euident that all bodies are , vnlesse they be strucken by some contrary impulse . For since that a bodies being in a place , is nothing else but the continuity of its outside to the inside of the body that containeth it and is its place ; it can haue no other repugnance to locall motion ( which is nothing else but a successiue changing of place ) besides this continuity . Now the nature of density , being the power of diuiding ; and euery least power , hauing some force and efficacy , ( as we haue shewed aboue ) it followeth that the stroake of euery atome ( eyther descending , or ascending ) will worke some thing vpon any body ( though neuer so bigge ) it chanceth to encounter with , and strike vpon in its way , vnlesse there be as strong an impulse the contrary way , to oppose it . But it being determined , that the descending atomes are denser then those that ascend ; it followeth , that the descending ones will preuayle . And consequently , all dense bodies must necessarily tend downewardes , to the center ( which is , to be Heauy ) if some other more dense body do not hinder them . Out of this discourse , 6 we may conclude that there is no such thing among bodies , as positiue grauity or leuity : but that their course vpwardes or downewardes happeneth vnto them by the order of nature , which by outward causes giueth them an impulse one of these wayes : without which , they would rest quietly wheresoeuer they are , as being of themselues indifferent to any motion . But because our wordes expresse our notions , and they are framed according to what appeareth vnto vs ; when we obserue any body to descend constantly towardes our earth , we call it heauy ; and if it mooue contrarywise , we call it light . But we must take heed of considering such grauity and leuity as if they were Entities that worke such effects : since vpon examination , it appeareth that these wordes are but short expressions of the effects themselues : the causes whereof , the vulgar of mankinde ( who impose names to thinges ) do not consider ; but leaue that worke vnto Philosophers to examine ; whiles they onely obserue , what they see done ; and agree vpon wordes to expresse that . Which wordes neither will in all circumstances alwayes agree to the same thing ; for as corke doth descend in ayre and ascend in water ; so also will any other body descend if it lighteth among others more rare then it selfe , and will ascend if it lighteth among bodies that are more dense then it . And we terme bodies light and heauy , onely according to the course , which we vsually see them take . Now proceeding further on ; 7 and considering how there are various degrees of density or grauity : it were irrationall to conceiue , that all bodies should descend att the same rate , and keepe equall pace with one an other , in their iourney downewardes . For as two knifes whereof one hath a keener edge then the other , being pressed with equall strength into like yielding matter , the sharper will cutt deeper then the other : so , if of two bodies one be more dense then the other ; that which is so , will cutt the ayre more powerfully , and will descend faster then the other : for in this case , density may be compared to the knifes edge , since in it consisteth the power of diuiding ; as we haue heretofore determined . And therefore , the pressing them downewardes by the descending atomes , being equall in both ( or peraduenture greater in the more dense body ; as anone we shall haue occasion to touch ) and there being no other cause to determine them that way ; the effect of diuision must be the greater , where the diuider is the more powerfull . Which , the more dense body is ; and therefore cutteth more strongly through the resistance of the ayre ; and consequently , passeth more swiftly that way it is determined to mooue . 8 I do not meane , that the velocities of their descent shall be in the same proportion to one an other , as their densities are : for besides their density , those other considerations which we haue discoursed of aboue when we examined the causes of velocity in motion , must likewise be ballanced . And out of the comparison of all them ; not out of the consideration of any one alone , resulteth the differences of their velocities : ( and that neither , but in as much as concerneth the consideration of the mooueables : for to make the calculation exact , the medium must likewise be considered ; as by and by we shall declare ) for since the motion dependeth of all them together ; although there should be difference betweene the mooueables in regard of one onely , and that the rest were equall ; yet the proportion of the difference of their motions , must not follow the proportion of their difference in that one regard : because their difference considered single in that regard will haue one proportion ; and with the addition of the other considerations ( though alike in both ) to their difference in this , they will haue an other . As for example , reckon the density of one mooueable to be double the density of an other mooueable ; so that in that regard it hath two degrees of power to descend , whereas the other hath but one : suppose then the other causes of their descent to be alike in both , and reckon them all three : and then ioyne these three to the one which is caused by the density in one of the mooueables , as likewise to the two , which is caused by the density in the other mooueable : and you will find that thus altogether , their difference of power to descend is no longer in a double proportion ( as it would be , if nothing but their density were considered ) but is in the proportion of fiue to foure . But after we haue considered all that concerneth the mooueables , we are then to cast an eye vpon the medium they are to mooue in ; and we shall find the addition of that , to decrease the proportion of their difference , exceedingly more ; according to the cessibility of the medium . Which if it be ayre ; the great disproportion of its weight , to the weight of those bodies which men vse to take in making experiences of their descent in that yielding medium ; will cause their difference of velocity in descending , to be hardly perceptible . Euen as the difference of a sharpe or dull knife , which is easily perceiued in cutting of flesh or bread , is not to be distinguished in diuiding of water or oyle . And likewise in weights , a pound and a scruple will beare downe a dramme in no sensible proportion of velocity more then a pound alone would do : and yet putt a pound in that scale instead of the dramme , and then the difference of the scruple will be very notable . So then , those bodies , whose difference of descending in water is very sensible ( because of the greater proportion of weight in water , to the bodies that descend in it ) will yield no sensible difference of velocity when they descend in ayre , by reason of the great disproportion of weight betweene ayre and the bodies that descend in it . The reason of this will clearely shew it selfe in abstracted proportions . Thus ; suppose ayre to haue one degree of density , and water to haue 400 : then lett the mooueable A haue 410 degrees of density ; and the mooueable B haue 500. Now compare their motion to one an other in the seuerall mediums of ayre and water . The exuperance of the density of A to water is 10 degrees , but the exuperace of B , vnto the same water , is 100 degrees ; so that B must mooue in water , swifter then A , in the proportion of 100 to tenne ; that is , of 10 to one . Then lett vs compre the exuperance of the two mooueables ouer ayre . A is 409 times more dense then ayre ; but B is 499 times more dense then it . By which account , the motion of B , must be in that medium swifter then the motion of A , in the proportion of 499 to 409 : that is , about 50 , to 41 : which ( to auoyde fractions ) we may account as 10 to 8. But in water they exceede one an other as 10 to one : so that their difference of velocity , must be scarce perceptible in ayre in respect of what it is in water . Out of all which discourse , I onely inferre in common that a greater velocity in motion , will follow the greater density of the mooueable ; without determining here their proportions : which I leaue vnto them , who make that examination their taske : for thus much serueth my present turne : wherein I take a suruay of nature , but in grosse . And my chiefe drift in this particular is onely to open the way for the discouering how bodies that of themselues haue no propension vnto any determinate place ; do neuerthelesse mooue constantly and perpetually one way ; the dense ones descending , and the rare ones ascending : not by any intrinsecall quality that worketh vpon them ; but by the oeconomy of nature , that hath sett on foote due and plaine causes to produce knowne effects . Here we must craue patience of the great soule of Galileo ( whose admirable learning all posterity must reuerence ) whiles we reprehend in him , 9 that which we can not terme lesse then absurd : and yet , he not onely mainetaineth it in seuerall places , but also professeth Dial. P o de motu . pag. 8 ; . to make it more cleare then day . His position is , that more or lesse grauity contributeth nothing att all to the faster or slower descending of a naturall body : but that all the effect it giueth vnto a body , is to make it descend or not descend in such a medium . Which is against the first and most knowne principle that is in bodies : to witt , that more doth more ; and lesse doth lesse ; for he alloweth , that grauity causeth a body to descend ; and yet will not allow , that more grauity causeth it to descend more . I wonder that he neuer marked how in a paire of scales , a superproportion of ouerweight in one ballance , lifted vp the other faster then a lesse proportion of ouerweight would do . Or that more weight hanged to a iacke , made the spitt turne faster ; or to the lines of a clocke , made it goe faster , and the like . But his argument whereby he endeauoureth to prooue his position , is yet more wonderfull : for finding in pendants vnequall in grauity , that the lighter went in the same time almost as fast as the heauyer ; he gathereth from thence , that the different weights haue each of them the same celerity : and that it is the opposition of the ayre , which maketh the lighter body not reach so farre at each vndulation , as the heauyer doth . For reply wherevnto ; first we must aske him ; whether experience or reason taught him , that the slower going of the lighter pendant , proceeded onely from the medium , and not from want of grauity ? And when he shall haue answered ( as he needes must ) that experience doth not shew this ; then we must importune him for a good reason : but I do not find that he bringeth any att all . Againe ; if he admitteth ( which he doth in expresse termes ) that a lighter body can not resist the medium , so much as a heauyer body can ; we must aske him , whether it be not the weight that maketh the heauyer body resist more : which when he hath acknowledged that it is ; he hath therein likewise acknowledged , that whensoeuer this happeneth in the descending of a body , the more weight must make the heauyer body descend faster . But we can not passe this matter without noting how himselfe maketh good those arguments of Aristotle , which he seemeth by no meanes to esteeme of : for since the grauity doth ouercome the resistance of the medium in some proportion ; it followeth that the proportions betweene the grauity and the medium , may be multiplyed without end ; so as , if he suppose that the grauity of a body do make it goe att a certaine rate in imaginary space , ( which is his manner of putting the force of grauity , ) then there may be giuen such a proportion of a heauy body to the medium , as it shall goe in such a medium att the same rate ; and neuerthelesse , there will be an infinite difference , betwixt the resistance of the medium compared to that body , and the resistance of the imaginary space compared to that other body which he supposeth to be mooued in it at the same rate : which no man will sticke att confessing to be very absurd . Then turning the scales , because the resistance of the medium doth somewhat hinder grauity , and that with lesse resistance , the heauy body mooueth faster ; it must follow , that since there is no proportion , betwixt the medium and imaginary space ; there must neither be any proportion betwixt the time in which a heauy body shall passe through a certaine quantity of the medium , and the time in which it shall passe through as much imaginary space : wherefore , it must passe ouer so much imaginary space in an instant . Which is the argument that Aristotle is so much laughed att for pressing . And in a word , nothing is more euident , then that , for this effect which Galileo attributeth to grauity , it is vnreasonable to putt a diuisible quality , since the effect is indiuisible . And therefore , as euident it is that in his doctrine such aquality ; as intrinsecall grauity is conceiued to be , ought not to be putt : since euery power should be fitted to the effect , or end for which it is putt . An other argument of Galileo is as bad as this ; when he endeauoureth to prooue that all bodies goe of a like velocity , because it happeneth that a lighter body in some case , goeth faster then a heauyer body in an other case ▪ as for example , in two pendants , whereof the lighter is in the beginning of its motion , and the heauyer towardes the end of it ; or if the lighter hangeth att a longer string , and the heauyer att a shorter ; we see that the lighter will goe faster then the heauyer . But this concludeth no more , then if a man should prooue that a lighter goeth faster then a heauyer , because a greater force can make it goe faster ; for it is manifest that in a violent motion , the force which mooueth a body in the end of its course , is weaker then that which mooueth it in the beginning : and the like is , of the two stringes . But here it is not amisse to solue a Probleme he putteth , 10 which belongeth to our present subiect . He findeth by experience , that if two bodies descend att the same time from the same point , and do goe to the same point , the one by the inferiour quarter of the cercle ; the other , by the chord to that arch , or by any other lines which are chordes to partes of that arch : he findeth ( I say ) that the mooueable goeth faster by the arch , then by any of the chordes . And the reason is euident , if we consider that the neerer any motion doth come vnto a perpendicular one downewardes , the greater velocity it must haue and that in the arch of such a quadrant , euery particular part of it inclineth to the perpendicular of the place where it is , more then the part of the chord answerable vnto it doth . THE ELEVENTH CHAPTER . An answere to obiections against the causes of naturall motion , auowed in the former chapter ; and a refutation of the contrary opinion . 1 BVt to returne to the thridde of our doctrine ; there may peraduenture be obiected against it , that if the violence of a bodies descent towardes the center , did proceede onely from the density of it ( which giueth it an aptitude , the better to cutt the medium ) and from the multitude of litle atomes descending that strike vpon it , and presse it the way they goe ; which is downewardes : then it would not import whether the inner part of that body were as solide as the outward partes ; for it cutteth with onely the outward , and is smitten onely vpon the outward . And yet experience , sheweth vs the contrary : for a great bullet of lead , that is solide and lead throughout ; descendeth faster then if three quarters of the diameter were hollow within ; and such a one falling vpon any resisting substance , worketh a greater effect then a hollow one . And a ball of brasse that hath but a thinne outside of mettall will swimme vpon the water , when a massie one sinketh presently . Whereby it appeareth , that it is rather some other quality belonging to the very bulke of the metall in it selfe ; and not these outward causes , that occasion grauity . But this difficulty is easily ouercome , if you consider how subtile those atomes are which descending downewardes and striking vpon a body in their way , do cause its motion likewise downewardes : for you may remember how we haue shewed them to be the subtilest and the minutest diuisions that light , the subtilest and sharpest diuider in nature , can make . It is then easye to conceiue that these extreme subtile bodies do penetrate all others , as light doth glasse ; and do runne through them , as sand doth through a small sieue , or as water through a spunge ; so that they strike , not onely vpon the superficies , but aswell in euery most interiour part of the whole body ; running quite through it all , by the pores of it . And then , it must needes follow that the solider it is ; and the more partes it hath within ( as well as without ) to be strucken vpon ; the faster it must goe ; and the greater effect it must worke in what it falleth vpon : whereas if three quarters of the diameter of it within , should be filled with nothing but with ayre ; the atomes would fly without any considerable effect through all that space , by reason of the rarity and cessibility of it . And that these atomes are thus subtile ; is manifest by seuerall effects which we see in nature . Diuers Authors that write of Egypt , do assure vs that though their houses be built of strong stone ; neuerthelesse , a clodde of earth layed in the inmost roomes , and shutt vp from all appearing communication with ayre , will encrease its weight so notably , as thereby they can iudge the change of weather , which will shortly ensue . Which can proceede from no other cause , but from a multitude of litle atomes of saltpeter ; which floating in the ayre , do penetrate through the strongest walls , and all the massie defences in their way , and do settle in the clodde of earth as soone as they meete with it ; because it is of a temper fitt to entertaine and to conserue , and to embody them . Delights haue shewed vs the way , how to make the spirits or atomes of snow and saltpeter passe through a glasse vessell ; which Alchimists hold to be the most impenetrable of all they can find to worke with . In our owne bodies ; the aches which feeble partes do feele before change of weather , and the heauynesse of our heades and shoulders , if we remaine in the open ayre presently after sunnesett ; do aboundantly testify , that euen the grosser of these atomes ( which are the first that fall ) do vehemently penetrate our bodies : so as , sense will make vs beleeue , what reason peraduenture could not . But besides all this , there is yet a more conuincing reason , why the descending atomes should mooue the whole density of a body ; euen though it were so dense that they could not penetrate it , and gett into the bowels of it ; but must be content to strike barely vpon the outside of it . For nature hath so ordered the matter , that when dense partes sticke close together , and make the length composed of them to be very stiffe ▪ one can not be mooued but that all the rest ( which are in that line ) must likewise be thereby mooued : so that if all the world wery composed of atomes , close sticking together , the least motion imaginable , must driue on all that were in a straight line , to the very end of the world . This you see is euident in reason . And experience confirmeth it , when by a litle knocke giuen att the end of a long beame , the shaking ( which maketh sound ) reacheth sensibly to the other end . The blind man that gouerneth his steppes by feeling , in defect of eyes , receiueth aduertisements of remote thinges , through a staffe which he holdeth in his handes , peraduenture more particularly then his eyes could haue directed him . And the like is of a deafe man that heareth the sound of an instrument , by holding one end of a sticke in his mouth , whiles the other end resteth vpō the instrumēt . And some are of opiniō ( and they , not of the ranke of vulgar Philosophers ) that if a staffe were as long as to reach from the sunne to vs , it would haue the same effect in a moment of time . Although for my part I am hard to beleeue that we could receiue an aduertisement so farre , vnlesse the staffe were of such a thicknesse as being proportionable to the length might keepe it from facile bending : for if it should be very plyant it would do vs no seruice : as we experience in a thridde , which reaching from our hand to the ground , if it knocke against any thing , maketh no sensible impression in our hand . So that in fine reason , sense and authority do all of them shew vs , that the lesse the atomes should penetrate into a moouing body , by reason of the extreme density of it , the more efficaciously they would worke , and the greater celerity they would cause in its motion . And hence we may giue the fullest solution to the obiection aboue , which was to this effect : that seeing , diuision is made onely by the superficies or exteriour part of the dense body ; and that the vertue whereby a dense body doth worke , is onely its resistance to diuision ; which maketh it apt to diuide : it would follow that a hollow boule of brasse or iron should be as heauy as a solide one . For we may answere , that seeing the atomes must stricke through the body ; and that a cessible body doth not receiue their stroakes so firmely as a stiffe one ; nor can conuey them so farre : if vnto a stiffe superficies there succeede a yielding inside , the stroakes must of necessity loose much of their force ; and consequently , can not mooue a body full of ayre , with so much celerity , or with so much efficacy , as they may a solide one . 2 But then , you may peraduenture say , that if these stroakes of the descending atomes vpon a dense body , were the cause of its motion downewardes , we must allow the atomes to mooue faster then the dense body ; that so , they may still ouertake it , and driue it along , and enter into it : whereas , if they should mooue slower then it , none of them could come in their turne to giue it a stroake , but it would be past them , and out of their reach before they could strike it . But it is euident ( say you ) out of these pretended causes of this motion , that such atomes can not mooue so swiftly downewardes , as a great dense body ; since their litlenesse and their rarity , are both of them hindering to their motion : and therefore , this can not be the cause of that effect which we call grauity . To this I reply ; that to haue the atomes giue these blowes to a descending dense body , doth not require that their naturall and ordinary motion should be swifter then the descent of such a dense body : but the very descent of it , occasioneth their striking it , for as it falleth and maketh it selfe a way through them , they diuide themselues before it , and swell on the sides and a litle aboue it , and presently close againe behind it and ouer it as soone as it is past . Now that closing , to hinder vacuity of space , is a suddaine one ; and thereby attaineth great velocity ; which would carry the atomes in that degree of velocity , further then the descending body , if they did not encounter with it in their way to retarde them : which encounter and retarding , implyeth such stroakes , vpon the dense body , as we suppose to cause this motion . And the like we see in water ; into which letting a stone fall ; presently the water that was diuided by the stone and swelleth on the sides higher , then it was before , closeth vpon the backe of the descending stone , and followeth it so violently , that for a while after , it leaueth a purling hole in the place where the stone went downe ; till by the repose of the stone , the water returneth likewise to its quiet ; and so , its superficies becometh euen . In the third place , an enquiry occurreth emergent out of this doctrine , of the cause of bodies moouing vpwardes and downewardes . 3 Which is ; whether there would be any naturall motion deepe in the earth , beyond the actiuity of the sunnes beames ? For out of these principles , it followeth that there would not : and consequently , there must be a vast orbe in which there would be no motion of grauity or of leuity : for suppose that the sunne beames might pierce a thousand miles deepe into the body of the earth ; yet there would still remaine a masse , whose diameter would be neere 5000 miles , in which there would be no grauitation nor the contrary motion . For my part , I shall make no difficulty to grant the inference , as farre as concerneth motion caused by our sunne : for what inconuenience would follow out of it ? But I will not offer att determining whether there may not be enclosed within that great sphere of earth , some other fire , ( such as the Chymistes talke of ) an Archeus ; a Demogorgon ; seated in the center , like the hart in animals ; which may raise vp vapours , and boyle an ayre out of them , and diuide grosse bodies into atomes ; and accordingly giue them motions , answerable to ours , but in different lines from ours , according as that fire or sunne is situated : since the farre-searching Author of the Dialogues de Mundo , hath left that speculation vndecided , after he had touched vpon it in the 12 : knott of his first Dialogue . Fourthly , 4 it may be obiected that if such descending atomes , as we haue described , were the cause of a bodies grauity , and descending towardes the center ; the same body would att diuers times descend more and lesse swiftly : for example after midnight when the atomes begin to descend more slowly ; then likewise , the same body would descend more slowly in a like proportion , and not weigh so much as it did in the heate of the day . The same may be said of summer and winter : for in winter time , the atomes seeme to be more grosse ; and consequently , to strike more strongly vpon the bodies they meete with in their way as they descend : yet on the other side , they seeme in the summer to be more numerous , as also to descend from a greater height ; both which circumstances will be cause of a stronger stroake and more vigourous impulse vpon the body they hitt . And the like may be obiected of diuers partes of the world , for in the torride zone it will alwayes happen as in summer in places of the temperate zone ; and in the polar climes , as in deepest winter : so that no where , there would be any standard or certainty in the weight of bodies , if it depended vpon so mutable a cause . And it maketh to the same effect , that a body which lyeth vnder a thicke rocke , or any other very dense body , that can not be penetrated by any great store of atomes ; should not be so heauy as it would be in the open and free ayre , where the atomes in their complete numbers haue their full stroakes . For answere to these and such like instances ; we are to note first , that it is not so much the number , or the violence of the percussion , of the striking atomes , as the density of the thing strucken which giueth the measure to the descending of a weighty body : and the chiefe thing which the stroake of the atomes giueth vnto a dense body , is a determination of the way which a dense body is to cutt vnto it selfe : therefore , multiplication or lessening of the atomes , will not make any sensible difference betwixt the weight of one dense body , where many atomes do strike , and an other body of the same density where but few do strike ; so that , the stroake downewardes of the descending atomes , be greater then the stroake vpwardes of the ascending atomes ; and thereby determineth it to weigh to the centerwardes , and not rise floating vpwardes , which is all the sensible effect we can perceiue . Next , we may obserue , that the first particulars of the obiection , do not reach home to enfeeble our doctrine in this particular , although we admitt them to be in such sort as they are proposed : for they do withall implye such a perpetuall variation of causes , euer fauourable to our position , that nothing can be inferred out of them to repugne against it . As thus : when there are many atomes descending in the ayre ; the same generall cause which maketh them be many , maketh them also be light , in proportion to their multitude . And so , when they are few , they are heauy ; likewise , when the atomes are light , the ayre is rarifyed and thinne ; and when they are heauy , the ayre is thicke : and so vpon the whole matter it is euident that we can not make such a precise and exact iudgement of the variety of circumstances , as to be able to determine , when there is absolutely more cause of weight ; and when lesse . And as we find not weight enough in either side of these opposite circumstances to turne the scales in our discourse , so likewise we find the same indifference in experience it selfe : for the weights we vse , do weigh equally in mysty weather and in cleare : and yet in rigour of discourse , we can not doubt but that in truth they do not grauitate or weigh so much ( though the difference be imperceptible to sense ) when the ayre is thicke and foggy , as when it is pure and rarifyed : which thickenesse of the medium , when it arriueth to a very notable degree , as for example to water , maketh then a great difference of a heauy bobies grauitation in it ; and accordingly , we see a great difference betweene heauy bodies descending in water and in ayre ; though betweene two kindes of ayre , none is to be obserued , their difference is so small in respect of the density of the body that descendeth in thē . And therefore , seeing that an assured and certaine difference in circumstances maketh no sensible inequality in the effect ; we can not expect any from such circumstances , as we may reasonably doubt whether there be any inequality among thē or no. Besides that , if in any of the proposed cases , a heauy body should grauitate more , and be heauyer one time then an other ; yet by weighing it , we could not discerne it ; since that the counterpoise ( which is to determine its weight ) must likewise be in the same proportion heauyer then it was . And besides weighing , no other meanes remaineth to discouer its greater grauitation , but to compare it to time in its descent : and I beleeue that in all such distances as we can try it in , its inequalities will be no whitt lesse difficult to be obserued that way , then any other . Lastly , 5 to bend our discourse particularly to that instance of the obiection ; where it is conceiued that if grauity or descending downewardes of bodies , proceeded from atomes striking vpon them as they mooue downewardes ; it would follow that a stone or other dense body lying vnder shelter of a thicke , hard , and impenetrable adamantine rocke , would haue no impulse downewardes , and consequently would not weigh there . We may note that no body whatsoeuer , compacted by physicall causes and agents , can be so dense and imporous , but that such atomes , as these we speake of , must be in them , and in euery part of them , and euery where passe through and through them ; as water doth through a seeue or through a spunge : and this vniuersall maxime must extend as farre as the sunne , or as any other heate communicating with the sunne , doth reach and is found . The reason whereof , is , because these atomes are no other thing , but such extreme litle bodies as are resolued by heate ; out of the maine stocke of those massy bodies vpon which the sunne and heate do worke . Now then , it being certaine , out of what we haue heretofore said , that all mixt bodies haue their temper and consistence , and generation from the mingling of fire with the rest of the Elements that compose them ; and from the concoction or digestion which fire maketh in those bodies : it is euident , that no mixt body whatsoeuer , nor any sensible part of a mixt body , can be voyde of pores capable of such atomes , nor can be without such atomes , passing through those pores ; which atomes by mediation of the ayre ( that likewise hath its share in such pores ) must haue communication with the rest of the great sea of ayre , and with the motions that passe in it . And consequently ; in all and in euery sensible part , of any such extreme dense , and pretended impenetrable body , ( to the notice whereof we can arriue ) this percussion of atomes must be found ; and they will haue no difficulty in running through ; nor , by meanes of it , in striking any other body lying vnder the shelter of it ; and thus both in , and from , that hard body , there must be still an vninterrupted continuation of grauity or of descending towardes the center . Vnto which we may adde , that the stone or dense body can not lye so close to the rocke that couereth it , but that some ayre must be betweene , ( for if nothing were betweene , they would be vnited , and become one continued body ; ) and in that ayre ( which is a creeke of the great ocean of ayre spread ouer the world , that is euery where bestrewed with moouing atomes ; and which is continually fed , like a running streame , with new ayre that driueth on the ayre it ouertaketh ) there is no doubt but there are descending atomes , as well as in all the rest of its maine body : and these descending atomes meeting with the stone , must needes giue some stroake vpon it ; and that stroake ( be it neuer so litle ) can not choose but worke some effect , in making the stone remooue a litle that way they goe ; and that motion , whereby the space is enlarged , betweene the stone and the sheltering rocke , must draw in a greater quantity of ayre and atomes to strike vpon it . And thus , by litle and litle , the stone passeth through all the degrees of tardity by which a descending body parteth from rest : which is by so much the more speedily done , by how much the body is more eminent in density . But this difference of time , in regard of the atomes stroakes onely ; and abstracting from the bodies density ; will be insensible to vs ; seeing ( as we haue said ) no more is required of them , but to giue a determination downewardes . 6 And out of this , we clearely see the reason why the same atomes , striking vpon one body lying vpon the water , do make it sinke ; and vpon an other , they do not . As for example , if you lay vpon the superficies of some water , a piece of iron , and a piece of corke , of equall biggenesse and of the same figure ; the iron will be beaten downe to the bottome , and the corke will floate att the toppe . The reason whereof is , the different proportions of the comparison of their densities with the density of water : for ( as we haue said ) the efficacy , and force of descēding , is to be measured by that . So then , the stroakes of the atomes , being more efficacious vpon water then vpon corke , because the density of water is greater then the density of corke considering the aboundance of ayre that is harboured in the large pores of it ; it followeth that the atomes will make the water goe downe more forcibly then they will corke . But the density of iron exceeding the density of water ; the same stroakes will make the iron descend faster then the water ; and consequently the iron must sinke in the water , and the corke will swimme vpon it . And this same is the cause , why if a piece of corke be held by force att the bottome of the water ; it will rise vp to the toppe of the water , as soone as the violence is taken away that kept it downe : for the atomes stroakes hauing more force vpon the water then vpon the corke ; they make the water sinke and slide vnder it ; first , a litle thinne plate of water ; and then an other , a litle thicker ; and so by degrees more and more , till it hath lifted the corke quite vp to the toppe . Fi●thly it may be obiected , that these atomes do not descend alwayse perpendicularly , be sometimes sloapingly ; and in that case , if their stroakes be the cause of dense bodies mouing , 7 they should moue sloaping , and not downeward . Now that these atomes descend sometimes sloapingly , is euident , as when ( for example ) they meete with a streame of water , or with a strong wind , or euen with any other litle motion of the ayre , such as carryeth feathers vp and downe hither and thither ; which must needes waft the atomes in some measure along with them their way ; seeing then that such a gentle motion of the ayre is able to putt a feather out of its way , notwithstanding the percussions of the atomes vpon it ; why shall it not likewise putt a piece of iron out of its way downewardes , since the iron hath nothing from the atomes but a determination to its way ? But much more , why should not a strong wind , or a current of water , do it ; since the atomes themselues that giue the iron its determination , must needes be hurryed along with them ? To this we answere , that we must consider , how any wind or water which runneth in that sort , is it selfe originally full of such atomes which continually , and euery where , presse into it and cutt through it , in pursuing their constant perpetuall course of descending ; in such sort , as we haue shewed in their running , through any hard rocke , or other densest body . And these atomes , do make the wind or the water primarily tend downewardes ; though other accidentall causes impell them secondarily to a sloaping motion . And still , their primary naturall motion will be in truth strongest ; though their not hauing scope to obey that , but their hauing enough , to obey the violent motion , maketh this become the more obseruable . Which appeareth euidently out of this ; that if there be a hole in the bottome of the pipe that conueyeth water sloapingly , be the pipe neuer so long , and consequently the sloaping motion neuer so forcible ; yet the water will runne out att that hole to obey its more powerfull impulse to the centerwardes , rather then continue the violent motion , in which it had arriued to a great degree of celerity . Which being so , it is easy to conceiue that the atomes in the wind or water which mooue perpendicularly downewardes , will still continue the irons motion downewardes , notwithstanding the mediums sloaping motion : since the preuailing force determineth , both the iron , and the medium downewardes ; and the iron hath a superproportion of density to cutt its way , according as the preualent motion determineth it . But if the descending atomes , be in part carryed along downe the streame by the current of wind or water ; yet still the current bringeth with it , new atomes into the place of those that are carryed away : and these atomes , in euery point of place wheresoeuer they are , do of themselues tend perpendicularly downewardes ; howbeit they are forced from the complete effect of their tendance , by the violence of the current : so that in this case they are mooued by a declining motion , compounded of their owne naturall motion , and of the forced motion , with which the streame carryeth them . Now then if a dense body , do fall into such a current where these different motions giue their seuerall impulses , it will be carryed ( in such sort as we say of the atomes ; but in an other proportion ) not in a perpendicular but in a mixt declining line , compounded of the seuerall impulses , which the atomes and the current do giue it ( in which also it is to be remembred , how the current giueth an impulse downewardes , as well as sloaping ; and peraduenture the strongest downewardes : ) and the declination will be more or lesse ; according , as the violent impulse preuayleth more or lesse against the naturall motion . But this is not all that is to be considered in estimating the declination of a dense bodies motion when it is sinking in a current of wind or water ; you must remember that the dense body it selfe , hath a particular vertue of its owne ( namely its density ) by which it receiueth and prosecuteth more fully its determination downewardes ; and therefore the force of that body in cutting its way through the medium , is also to be considered in this case , as well as aboue , in calculating its declining from the perpendicular ; and out of all these causes will result a middle declination , cōpounded of the motiō of the water or wind both wayse , and of its owne motion by the perpendicular line . And since of these three causes of a dense bodies motion , it s owne vertue in prosecuting by its density the determination it requireth , is the most efficacious by much after it hath once receiued a determination from without ; its declination will be but litle if it be very dense and heauy . But if it recede much from density , so as to haue , some neere proportion to the density of the medium , the declination will be great . And in a word , according as the body is heauyer or lighter , the declination will be more or lesse , in the same current though not exactly according to the proportion of the diminishing of its density , as long as there is a superproportion of its density to the medium : since that such a superproportion ( as we haue declared heretofore ) maketh the mediums operation vpon the dense body scarce considerable . And hence you see why a stone or piece of iron , is not carried out of its way as well as feather ; because the stones motion downewardes , is greater and stronger , then the motion of a feather downewardes . And by consequence , the force that can deturne a feather from its course downewardes , is not able to deturne a stone . And if it be replyed , that it may be so ordered that the stone shall haue no motion , before it be in the streame of a riuer , and notwithstanding it will still mooue downewardes ; we may answere , that considering the litle decliuity of the bed of such a streame , the strongest motion of the partes of the streame , must necessarily be downewardes ; and consequently , they will beate the stone downewardes . And if they do not the like to a feather or other light body ; it is because other partes of the streame , do gett vnder the light body ; and beate it vpwardes , which they haue not power enough to do to the stone . Sixthly , 8 it may be obiected , that if Elements do not weigh in their owne spheres ; then their grauity and descending must proceede from some other cause and not from this percussion of the atomes we attribute it to ; which percussion we haue determined goeth through all bodies whatsoeuer , and beateth vpon euery sensible part of them . But that Elements weigh not in their owne spheres , appeareth out of the experience of a syphon ; for though one legge of the syphon , be suncke neuer so much deeper into the body of the water , then the other legge reacheth below the superficies of the water : neuerthelesse , if once the outward legge become full of water , it will draw it out of the other longer legge : which it should not do , if the partes of water that are comprised within their whole bulke , did weigh ; seeing that the bulke of water is much greater , in the sunke legge then in the other : and therefore these should rather draw backe the other water into the cisterne , then be themselues drawne out of it into the ayre . To this we answere that it is euident the Elements do weigh in their owne spheres , att least , as farre as we can reach to their spheres : for we see that a ballone stuffed hard with ayre is heauyer then an empty one . Againe more water would not be heauyer then lesse if the inward partes of it did not weigh : and if a hole were digged in the bottome of the sea , the water would not runne into it and fill it , if it did not grauitate ouer it . Lastly , there are those who vndertake to distinguish in a deepe water , the diuers weights which seuerall partes of it haue , as they grow still heauyer and heauyer towardes the bottome : and they are so cunning in this art , that they professe to make instruments which by their equality of their weight to a determinate part of the water , shall stand iust in that part , and neyther rise nor fall higher or lower : but if it be putt lower , it shall ascend to its exact equally weighing orbe of the water ; and if it be putt higher , it shall descend vntill it cometh to rest precisely in that place . Whence it is euident , that partes of water do weigh within the bulke , of their maine body ; and of the like we haue no reason to doubt , in the other two weighty Elements . As for the opposition of the syphon , we referre that point to where we shall haue occasion to declare the nature of that engine , of sett purpose . And there we shall shew , that it could not succeede in its operation , vnlesse the partes of water did grauitate in their maine bulke , into which one legge of the syphon is sunke . Lastly , 9 it may be obiected , that if there were such a course of atomes as we say ; and that their stroakes were the cause of so notable an effect , as the grauity of heauy bodies : we should feele it palpably in our owne bodies , which experience sheweth vs we do not . To this we answere first : that their is no necessity we should feele this course of atomes , since by their subtility they penetrate all bodies ; and consequently , do not giue such stroakes as are sensible . Secondly , if we consider that dustes , and strawes , and feathers do light vpon vs without causing any sense in vs ; much more we may cōceiue that atomes ( which are infinitely more subtile and light ) can not cause in vs any feeling of them . Thirdly , we see that what is continuall with vs , and mingled in all thinges doth not make vs take any especiall notice of it : and this is the case of the smiting of atomes . Neuerthelesse , peraduenture we feele them in truth , as often as we feele hoat and cold weather , and in all catarres or other such changes , which do as it were sinke into our body without our perceiuing any sensible cause of them : for no question but these atomes are the immediate causes of all good and bad qualities in the ayre . Lastly , when we consider that we can not long together hold out our arme att length , or our foote from the ground , and reflect vpon such like impotencies of our resisting the grauity of our owne body : we can not doubt , but that in these cases we feele the effect of these atomes , working vpon those partes ; although we can not by our sense discerne immediately that these are the causes of it . 10 But now it is time to draw our Reader out of a difficulty , which may peraduenture haue perplexed him in the greatest part of what he hath hitherto gone ouer . In our inuestigation of the Elements , we tooke for a principle therevnto : that grauity , is sometimes more , sometimes lesse , then the density of the body in which it is . But in our explication of rarity and density ; and againe in our explication of grauity ; we seeme to putt , that grauity and density is all one . This thorne I apprehend , may in all this distance , haue putt some to paine : but it was impossible for mee to remedy it ; because I had not yet deliuered the manner of grauitation . Here then I will do my best , to asswage their greefe , by reconciling these appearing repugnancies . We are therefore to consider , that density ( in it selfe ) doth signify a difficultie to haue the partes of its subiect in which it is , seperated one from an other ; and that grauity ( likewise in it selfe ) doth signify a quality , by which a heauy body doth descend towardes the center ; or ( which is consequent therevnto ) a force to make an other body descend . Now this power , we haue shewed , doth belong vnto density , so farre forth as a dense body being strucken by an other , doth not yield by suffering its partes to be diuided ; but , with its whole bulke striketh the next before it , and diuideth it , if it be more diuisible then it selfe is . So that you see , density hath the name of density , in consideration of a passiue quality or rather of an impassibility , which it hath ; and the same density is called grauity , in respect of an actiue quality it hath which followeth this impassibility . And both of them are estimated by the different respects which the same body or subiect , in which they are , haue vnto different bodies that are the termes whereunto it is compared ; for the actiue quality or grauity of a dense body , is esteemed by its respect to the body it striketh vpon ; whereas its density , includeth a respect singly to the body that striketh it . Now it is no wonder that this change of comparison , worketh a disparity in the denominations : and that thereby , the same body , may be conceiued to be more or lesse impartible , then it is actiue or heauy . As for example , lett vs , of a dense Element , take any one least part , which must of necessity be in its owne nature and kind absolutely impartible : and yet it is euident , that the grauity of this part must be exceeding litle , by reason of the litlenesse of its quantity ; so that thus you see an extremity of the effect of density , ioyned together in one body ( by the accident of the litlenesse of it ) with a contrary extremity of the effect of grauity , ( or rather with the want of it ) each of them within the limits of the same species . In like manner it happeneth , that the same body in one circumstance is more weighty ; in an other ( or rather in the contrary ) is more partible : so water when it is in a payle , because it is thereby hindered frō spreading abroad , hath the effect of grauity predominating in it ; but if it be poured out , it hath the effect of partibility more . And thus it happeneth that meerely by the gradation of rarity and density , one dense body may be apt , out of the generall course of naturall causes , to be more diuisible , thē to be a diuider ; though according to the nature of the degrees considered absolutely in thēselues , what is more powerfull to diuide , is also more resistēt and harder to be diuided . And this arriueth in that degree which maketh water ; for the falling and beating of the atomes vpon water , hath the power , both to diuide it and to mak● it descend ; but so , that by making it descend it diuideth it . And therefore we say that it hath more grautty then density , though it be the very density of it , which is the cause that maketh it partible , by the working of one part vpon an other : for if the atomes did not find the body , so dense as it is , they could not by their beating vpon one part make an other be diuided . So that , a dense body to be more heauy then dense , signifyeth nothing else , but that it is in such a degree of density , ●hat some of its owne partes , by their being assisted and sett on worke by a generall cause , ( which is the fall of the atomes ) are powerfull enough to diuide , other adioyning partes of the same density with them , one from an other : in such sort as we see , that water poured out of an eawer into a basen where there is already other water , hath the power to diuide the water in the basen by the assistance of the celerity which it getteth in descending . And now I hope the reader is fully satisfyed that there is no contradiction in putting Density and Grauity to be the same thing materially ; and that neuerthelesse the same thing , may be more heauy then dense , or more dense then heauy , as we tooke it to our seuerall purposes in the inuestigation of the Elements . 11 Hauing , thus layed an intelligible ground to discouer how these motions that are generall to all bodies , and are naturall in chiefe , are contriued by nature : we will now endeauour to shew that the contrary position is not onely voluntary , but also impossible . Lett vs therefore suppose that a body hath a quality to mooue it downewardes . And first wee shall aske what downewardes signifyeth : for eyther it signifyeth towardes a fixed point of imaginary space ; or towardes a fixed point of the vniuerse ; or towardes some mooueable point . As for the first , who would maintaine it must haue more imagination then iudgment , to thinke that a naturall quality could haue an essence determined by a nothing : because we can frame a conceit of that nothing . As for the second , it is very vncertaine , whether any such point be in nature : for , as for the center of the earth it is cleare that if the earth , be carryed about , the center of it can not be a fixed point . Againe , if the center signifyeth a determinate point in the earth that is the medium of grauity or of quantity , it is changed as often as any dust lighteth vnequally vpon any one side of the earth , which would make that side bigger then it was : and I doubt a quality can not haue morall considerations to thinke that so litle doth no harme . As for the third position , likewise it is not intelligible how a quality should change its inclination or essence , according to the change that should light to make now one point , now an other , be the center vnto which it should tend . Againe , lett vs consider that a quality hath a determinate essence . Then seeing its power is to mooue , and to moue , signifyeth to cutt the mediū it is mooued in ; it belongeth vnto it of its nature , to cutt so much of such a medium in such a time . So that , if no other cause be added but that you take precisely and in abstracto , that quality , that medium , and that time ; this effect will follow , that so much motion is made . And if this effect should not follow , it is cleare , that the being able to cutt so much of such a medium in such a time , is not the essence of this quality , as it was supposed to be . Diuiding then the time , and the medium , halfe the motion should de made in halfe the time , a quarter of the motion in a quarter of the time , and so without end , as farre as you can diuide . But this is demonstratiuely impossible ; sithhence it is demonstrated that a mooueable coming from rest , must of necessity passe through all degrees of tardity ; and therefore by the demonstration cited out of Galileus , we may take a part in which this grauity can not mooue its body in a proportionate part of time , through a proportionate part of the mediū . 12 But because in naturall Theorems , experiences are naturally required ; lett vs see whether nature giueth vs any testimony of this verity . To that purpose we may consider a plummet , hanged in a small string from a beame , which being lifted vp gentlely on the one side att the extent of the string , and permitted to fall meerely by the power of grauity , it will ascend very neere as high on the contrary side , as the place it was held in from whence it fell . In this experiment we may note two thinges : the first , that if grauity be a quality , it worketh against its owne nature , in lifting vp the plumett , seing its nature is onely to carry it downe . For though it may be answered that it is not the grauity ; but an other quality , called vis impressa which carrieth it vp : neuerthelesse it can not be denyed , but that grauity is either the immediate or at least the mediate cause which maketh this vis impressa : the effect whereof , being contrary to the nature of grauity ; it is absurd to make grauity the cause of it : that is , the cause of an essence , whose nature is contrary to its owne . And the same argument , will proceede , though you putt not vis impressa , but suppose some other thing to be the cause of the plummets remounting , as long as grauity is said to be a quality : for still grauity must be the cause of an effect contrary to its owne inclination , by setting on foote the immediate cause to produce it . The second thing we are to note in this experiment of the plummets ascent is ; that if grauity be a quality , there must bee as much resistance to its going vp , as there was force to its coming downe . Therefore , there must be twice as much force to make it ascend , as there was to make it descend : that is to say , there must be twice as much force , as the naturall force of the grauity is : for there must be once as much , to equalise the resistance of the grauity ; and then an other time as much , to carry it as farre through the same medium in the same time . But it is impossible that any cause should produce an effect greater then it selfe . Againe ; the grauity must needes be in a determinate degree : and the vertue that maketh the plummett remount ( whatsoeuer it be ) may be putt as litle as we please : and consequently , not able to ouersway the grauity alone if it be an intrinsecall quality and yet the plummet will remount : in which case you putt an effect , without a cause . An other experience we may take from the force of sucking , for take the barrell of a long gunne perfectly bored , and sett it vpright , with the breech vpon the ground , and take a bullett that is exactly fitt for it , but so as it sticke not any where ( both the barrell , and it , being perfectly polished ; ) and then if you sucke att the mouth of the barrell ( though neuer so gently ) the bullett will come vp so forcibly , that it will hazard the striking out of your teeth . Now lett vs consider , what force were necessary to sucke the bullett vp , and how very slowly it would ascend , if in the barrell it had as much resistance to ascend as in the free ayre it hath inclination to goe downe . But if it had a quality of grauity naturall to it , it must of necessity haue such resistance : whereas in our experiment we see it cometh as easily as the very ayre . So that in this example as well as in the other nature teacheth vs that grauity is no quality . And all , or most of the arguments which we haue vrged against the quality of grauity in that explication , we haue considered it in : haue force likewise against it , although it be said to be an inclination of its subiect to mooue it selfe vnto vnity with the maine stocke of its owne nature , as diuers witty men do putt it : for this supposition doth but chāge the intention or end of grauity : and is but to make it an other kind of intellectuall or knowing Entity , that determineth it selfe to an other end : which is as impossible for a naturall quality to do , as to determine it selfe to the former endes . And thus much , the arguments we haue proposed , do conuince euidently , if they be applyed against this opinion . THE TWELTH CHAPTER . Of Violent Motion . 1 ANd thus , we haue giuen a short scātling , whereby to vnderstand in some measure , the causes of that motion , which we call naturall , by reason it hath its birth from the vniuersall oeconomy of nature here among vs ; that is from the generall working of the sunne , whereby all naturall thinges haue their course : and by reason that the cause of it is att all times , and in all places , constantly the same . Next vnto which the order of discourse leadeth vs to take a suruay of those forced motions , whose first causes the more apparent they are the more obscurity they leaue vs in , to determine by what meanes they are continued . When a tennis ball is strucken by a rackett , or an arrow is shott from a bow , we plainely see the causes of their motion : namely , the stringes ; which first yielding , and then returning with a greater celerity , do cause the missiues to speed so fast towardes their appoynted homes . Experience informeth vs what qualities the missiues must be endued withall to mooue fast and steadily . They must be so heauy that the ayre may not breake their course ; and yet so light , that they may be within the command of the stroake , which giueth them motion ; the striker must be dense , and in its best velocity : the angle which the missiue is to mount by ( if we will haue it goe to its furthest randome ) must be the halfe of a right one : and lastly , the figure of the missiue must be such , as may giue scope vnto the ayre to beare it vp , and yet not hinder its course by taking too much hold of it . All this we see ; but when withall wee see that the moouer , deserteth the moueable as soone as he hath giuen the blow ; wee are att a stand , and know not where to seeke for that which afterwardes maketh it flye : for motion being a transient , not a permanent thing ; as soone as the cause ceaseth that begott it , in that very point it must be att an end ; and as long as the motion continueth , there must be some permanent cause to make it do so : so that as soone as the rackett , or bowstring , goe backe and leaue the ball or arrow ; why should not they presently fall straight downe to the ground ? 2 Aristotle and his followers , haue attributed the cause hereof to the ayre : but Galileo relisheth not this conception . His arguments against it , are ( as I remember ) to this tenor : first ; ayre by reason of its rarity and diuisibility , seemeth not apt to conserue motion : next ; we see that light thinges are best carried by the ayre ; and it hath no power ouer weighty ones : lastly it is euident that ayre taketh most hold of the broadest superficies ; and therefore an arrow would flye faster broadwayes then longwayes , if this were true . Neuerthelesse , since euery effect must haue a proportionable cause from whence it immediately floweth ; and that a body , must haue an other body to thrust it on , as long as it mooueth ; lett vs examine what bodies do touch a moueable whilest it is in motion : as the onely meanes to find an issue out of this difficulty ; for , to haue recourse vnto a quality or impressed force , for deliuerance out of this straight , is a shift that will not serue the turne in this way of discourse we vse . In this Philosophy , no knott admitteth such a solution . If then we enquire what body it is that immediately toucheth the ball or arrow whiles it flyeth ; we shall find , that none other doth so , but the ayre and the atomes in it , after the stringes haue giuen their stroake , and are parted from the missiue . And although we haue Galileos authority , and arguments to discourage vs from beleeuing that the ayre can worke this effect ; yet since there is no other body besides it left for vs to consider in this case ; lett vs att the least examine how the ayre behaueth it selfe , after the stroake is giuen by the stringes . First then , it is euident , that as soone as the rackett or bowstring shrinketh backe from the missiue , and leaueth a space betweene the missiue and it ( as it is cleare , it doth , as soone as it hath strucken the resisting body ) the ayre must ' needes clappe in with as much velocity as they retire , and with some what more ; because the missiue goeth forward att the same time , and therefore , the ayre must hasten to ouertake it , least any vacuity should be left betweene the string and the arrow . It is certaine likewise , that the ayre on the sides doth also vpon the diuision of it , slide backe and helpe to fill that space which the departed arrow leaueth voyde . Now this forcible cloosing of the ayre att the nocke of the arrow must ' needes giue an impulse or blow vpon it : if it seeme to be but a litle one , you may consider how it is yet much greater , then what the ayre and the bodies swimming in it , do att the first giue vnto a stone falling frō high ; and how att the last , those litle atomes that driue a stone in its naturall motion , do with their litle blowes force it peraduenture more violenty and swiftly then any impelling Agent we are acquainted with , can do . So that the impulse which they make vpon the arrow , pressing violently vpon it , after such a vehement concussion , and with a great velocity , must needes cause a powerfull effect in that which of it selfe is indifferent to any motion any way . But vnlesse this motion of the ayre do continue to beate still vpon the arrow , 3 it will soone fall to the ground , for want of a cause to driue it forward ; and because the naturall motion of the ayre , ( being then the onely one ) will determine it downewardes . Lett vs consider then , how this violent rending of the ayre by the blow that the bowstring giueth vnto the arrow ; must needes disorder the litle atomes that swimme too and fro in it , and that ( being heauyer then the ayre ) are continually descending downewardes . This disorder , maketh some of the heauyer partes of them , gett aboue others that are lighter then they ; which they not abiding , do presse vpon those that are next them , and they vpon their fellowes : so that there is a great commorion and vndulation caused in the whole masse of ayre round about the arrow : which must continue some time before it can be settled : and it being determined by the motion of the arrow that way that it slideth , it followeth that all this commotion and vndulation of the ayre , serueth to continue the arrow in its flight . And thus , faster then any part behind can be settled , new ones before are stirred , till the resistance of the medium do grow stronger then the impulse of the moouers . Besides this the arrow pressing vpon the ayre before it , with a greater velocity then the ayre ( which is a liquide rare body ) can admitt , to moue all of a piece without breaking : it must of necessity happen that the partes of the ayre immediately before the arrow , be driuen vpon others further of , before these can be moued to giue place vnto them ; so that in some places the ayre becometh condensed , and consequently , in others rarifyed . Which also the wind that we make in walking , ( which will shake a paper pinned loosely , att the wall of a chamber towardes which we walke ) and the cooling ayre caused by fanning when we are hoat , do euidently confirme . So that it can not be doubted , but that condensation and rarefaction of the ayre , must necessarily follow the motion of any solide body : which being admitted it is euident that a great disorder , and for some remarkable time , must necessarily be in the ayre ; since it can not brooke to continue in more rarity or density then is naturall vnto it . Nor can weighty and light partes agree to rest in an equal height or lownesse ; which the violence of the arrowes motion forceth them vnto for the present . Therefore it can not be denyed , but that though the arrow slide away , neuerthelesse there still remaineth behind it ( by this condensation and confusion of partes in the ayre ) motion enough to giue impulse vnto the arrow , so as to make it continue its motion after the bowstring hath left it . 4 But here will arise a difficulty : which is , how this clapping in , and vndulation of the ayre , should haue strength and efficacy enough , to cause the continuance of so smart a motion , as is an arrowes shott , from a bow . To this I neede no other argument for an answere , then to produce Galileos testimony how great a body , one single mans breath alone , can in due circumstances giue a rapide motion vnto : and withall , lett vs consider how the arrow , and the ayre about it are already in a certaine degree of velocity ; that is to say , the obstacle that would hinder it , from moouing that way ( namely , the resistance of the ayre ) is taken away ; and the causes that are to produce it ( namely the determining of the ayres , and of the atomes motion that way ) are hightened . And then we may safely conclude that the arrow which of it selfe is indifferent to be mooued vpwardes or downewardes , or forwardes , must needes obey that motion which is caused in it by the atomes , and the ayres pressing vpon it ; either according to the impulse of the string ; or ( when the string beginneth to flagge ) according to the beatinges that follow the generall constitution of nature ; or in a mixt manner according to the proportions that these two hold to one an other . Which proportions Galileus in his 4th Dialogue of motion , hath attempted to explicate very ingeniously : but hauing missed in one of his suppositions ; to witt , that forced motion vpon an horizontall line , is throughout vniforme ; his great labours therein , haue taken litle effect towardes the aduancing the knowledge of nature , as he pretended : for his conclusions succeede not in experience ▪ as Mersenius assureth vs after very exact trials ; nor can they in their reasons be fitted to nature . So that , to conclude this point ; I find no difficulty in allowing this motion of the ayre strength enough to force the mooueable onwardes , for some time after the first moouer is seuered from it ; ( and long after , we see no motions of this nature do endure : ) so that we neede seeke no further cause for the continuance of it : but may rest satisfyed vpon the whole matter , that since the causes and circumstances our reason suggesteth vnto vs , are after mature and particular examination proportionable to the effects we see , the doctrine we deliuer must be sound and true . For the establishing whereof , we neede not ( considering what we haue already said ) spend much time in soluing Galileos arguments against it : 5 seeing that ▪ out of what we haue sett downe , the answeres to them appeare plaine enough ; for first , we haue assigned causes how the ayre may continue its motion long enough to giue as much impression as is needefull vnto the arrow , to make it goe on as it doth . Which motion is not requisite to be neere so great in the ayre behind the arrow ( that driueth it on ) as what the arrow causeth in the ayre before it : for by reason of the density of it , it must needes make a greater impression in the ayre it cutteth , then the ayre , that causeth its motion , would do of it selfe without the mediation of the arrow . As , when the force of a hand giueth motion vnto a knife to cutt a loafe of bread , the knife , by reason of the density and of the figure it hath , m●k●th a greater impression in the loafe , th●n the hand alone would do . And this is the same that we declared in the naturall motion of a heauy thing , downewardes , vnto which we assigned two causes ; namely , the beating of the atomes in the ayre , falling downe in their naturall cours● , to determine it the way it is to goe ; and the density of the body , that cutting more powerfully then those atomes can do ; giueth ( together with their helpe ) a greater velocity vnto the mooueable , then the atomes of themselues can giue . Nor doth it import that our resolution is against the generall nature of rare and dense bodies , in regard of conseruing motion ; as Galileo obiecteth for the reason why dense bodies do conserue motion longer then rare bodies , is , because in regard of their diuiding vertue , they gett in equall times a greater velocity . Wherefore seeing that velocity is equall vnto grauity ; it followeth th●t resistance worketh not so much vpon them as vpon rare bodies ; and therefore can not make them cease from motion so easily as it doth rare bodies . This is the generall reason for the conseruation of motion in dense bodies . But because in our case , there is a continuall cause which conserueth motion in the ayre , the ayre may continue its motion longer then of it selfe it would do : not ; in the same part of ayre which Galileus ( as it seemeth ) did ayme att : but in diuers partes , in which the mooueable successiuely is . Which being concluded , lett vs see how the forced motion cometh to decrease and to be ended . To which purpose we may obserue , that the impression which the arrow receiueth from the ayre that driueth it forwardes , being weaker then that which it receiued att the first from the string , ( by reasō , that the ayre is not so dēse , and therefore cā not strike so great a blow ) the arrow doth not in this second measure of time , ( wherein we cōsider the impulse giuen by the ayre onely ) cutt so strongly the ayre before it , nor presse so violently vpon it , as in the first measure when the string parting from it did beate it forwardes : for till then , the velocity encreaseth in the arrow , as it doth in the string that carryeth it along , which proceedeth from rest att the singers loose from it , to its highest degree of velocity ; which is , when it arriueth to the vtmost extent of its ierke , where it quitteth the arrow . And therefore , the ayre now doth not so swiftly , nor so much of it , rebound backe from before , and clappe it selfe behind the arrow , to fill the space that else would be left voyde by the arrowes moouing forward : and consequently , the blow it giueth in the third measure , to driue the arrow on , can not be so great as the blow was immediately after the stringes parting from it ; which was in the second measure of time : and therefore , the arrow must needes mooue slower in the third measure then it did in the second ; as formerly it mooued slower in the second ( which was the ayres first stroake ) then it did in the first , when the string droue it forwardes . And thus , successiuely in euery moment of time , as the causes grow weaker and weaker by the encrease of resistance in the ayre before , and by the decrease of force in the subsequent ayre ; so , the motion must be slower and slower , till it come to pure cessation . 6 As for Galileus second argument ; that the ayre hath litle power ouer heauy thinges ; and therefore he will not allow it to be the cause of continuing forced motions in dense bodies : I wish he could as well haue made experience what velocity of motion a mans breath might produce in a heauy bullett lying vpon an euen , hard , and slippery plaine , ( for a table would be too short ) as he did , how admirable great a one it produced in pendants hanging in the ayre : and , I doubt not but he would haue granted it as powerfull in causing horizontall motions , as he found it in the vndulations of his pendantes . Which neuerthelesse , do sufficiently conuince how great a power ayre hath ouer heauy bodies . As likewise the experience of windgunnes assureth vs that ayre duly applyed is able to giue greater motion vnto heauy bodies then vnto light ones . For how can a straw or feather be imagined possibly to fly with halfe the violence as a bullett of lead doth out of one of those engines ? And when a man sucketh a bullett vpwardes in a perfectly bored barrell of a gunne , which the bullett fitteth exactly ( as we haue mentioned before ) with what a violence doth it follow the breath and ascend to the mouth of the barrell ? I remember to haue seene a man that was vncautious and sucked strongly that had his foreteeth beaten out by the blow of the bullett ascending . This experiment ( if well looked into ) may peraduenture make good a greate part of this doctrine we now deliuer . For , the ayre pressing in behind the bullett att the touch hole , giueth it its impulse vpwardes ; vnto which the density of the bullett being added , you haue the cause of its swiftnesse , and violence ; ( for a bullett of wood or corke , would not ascend so fast and so strongly ) and the sucking away of the ayre before it , taketh away that resistance which otherwise it would encounter with , by the ayre lying in the way of it : and its following the breath with so great ease , sheweth ( as we touched before ) that of it selfe it is indifferent to any motion , when nothing presseth vpon it to determine it a certaine way . 7 Now to Galileos last argument ; that an arrow should fly faster broadwayes , then longwayes , if the ayre were cause of its motion : there needeth no more to be saide , but that the resistance of the ayre before , hindereth it as much as the impulse of the ayre behind helpeth it on ; so that nothing is gained in that regard ; but much is lost , in respect of the figure ; which maketh the arrow vnapt to cutt the ayre so well when it flyeth broadwayes , as when it is shott longwayes : and therefore the ayre being weakely cutt so much of it can not clappe in behind the arrow and driue it on , against the resistance before , which is much greater . Thus farre , with due respect , and with acknowledging remembrance of the many admirable mysteries of natute which that great man hath taught the world , we haue taken liberty to dispute against him : because this difficulty seemeth to haue driuen him against his Genius , to beleeue that in such motions there must be allowed a quality imprinted into the mooued body to cause them : which our whole scope both in this and in all other occasions where like qualities are vrged , is to prooue superfluous and ill grounded in nature ; and to be but meere termes to confound and leaue in the darke whosoeuer is forced to fly vnto them . THE THERTEENTH CHAPTER . Of three sortes of violent motion , Reflexion , Vndulation , and Refraction . 1 THe motion we haue last spoken of , because it is ordinarily either in part or wholy contrary to grauity ( which is accounted the naturall motion of most bodies ) vseth to be called violent or forced . And thus , you haue deliuered vnto you the natures and causes , both of naturall and of forced motion ; yet it remaineth that we aduertise you of some particular kindes of this forced motion , which seeme to be different from it , but indeed are not . As first , the motion of reflexion : which if we do but consider how forced motion is made ; we shall find that it is nothing else but a forced motion , whose line wherevpon it is made , is as it were snapped in two by the encounter of a hard body . For euen as we see in a spoute of water that is strongly shott against a wall , the water following driueth the precedent partes first to the wall , and afterwardes coming themselues to the wall , forceth them againe an other way from the wall : right so , the latter partes of the torrent of ayre , which is caused by the force that occasioneth the forced motion , driueth the former partes , first vpon the resistent body , and afterwardes againe from it . But this is more eminent in light then in any other body , because light doth lesse rissent grauity ; and so obserueth the pure course of the stroake , better then any other body ; from which , others do for the most part decline some way by reason of their weight . 2 Now the particular law of reflexion is , that the line incident , and the line of reflexion must make equall angles , with that line of the resistent superficies which is in the same superficies with themselues . The demonstration whereof , that great witt Renatus Des Cartes hath excellently sett downe in his booke of Dioptrikes by the example of a ball strucken by a rackett against the earth , or any resisting body : the substance where of is as followeth . The motion which we call vndulation needeth no further explication : 3 for it is manifest , that since a pendant , when it is remooued from its perpendicular , will restore it selfe therevnto by the naturall force of grauity , and that in so doing it gaineth a velocity , ( and therefore can not cease on a suddaine , ) it must needes be carried , out of the force of that motion , directly the cōtrary way : vntill the force of grauity , ouercoming the velocity , it must be brought backe againe to the perpēdicular : which being done likewise with velocity , it must send it againe towardes the place from which it fell att the first . And in this course of motion it must cōtinue for a while , euery vndulation being weaker then other , vntill att last it quite ceaseth , by the course of nature settling the ayre in its due situatiō according to the naturall causes that worke vpon it . And in this very manner also is performed that vndulation which we see in water , when it is stirred from the naturall situation of its sphericall superficies . Galileo hath noted that the time in which the vndulations are made which follow one an other of their owne accord , is the same in euery one of them ; and that as much time precisely is take vp in a pendants going a very short arch towardes the end of its vibration , as was in its going of the greatest arch att the beginning of its motion . The reason whereof seemeth strange to him , and he thinketh it to be an accident naturall to the body out of its grauity ; and that this effect conuinceth , it is not the ayre which mooueth such bodies . Whereas in truth , it is clearely the ayre which causeth this effect . Because the ayre striuing att each end ( where it is furthest from the force of the motion ) to quiett it selfe , getteth att euery bout somewhat vpon the space ; and so , contracteth that into a shorter arch . That motion also which we call Refraction , and is manifest to sense , onely in light ; ( though peraduenture hereafter more diligent searchers of nature , may likewise find it in such other bodies as are called qualities ; as in cold or heate , &c. ) is but a kind of Reflexion : for there being certaine bodies , in which the passages are so well ordered with their resistances , that all the partes of them seeme to permitt light to passe through them , and yet all partes of them seeme to reflect it ; when light passeth through such bodies , it findeth att the very entrance of them , such resistances , where it passeth , as serue it for a reflectent body ; and yet such a reflectent body , as hindereth not the passage through ; but onely hindereth the passage from being in a straight line with the line incident . Wherefore the light must needes take a plye as beaten from those partes towardes a line drawne from the illuminant , and falling perpendicularly vpon the resisting superficies ; and therefore is termed by mathematicians , to be refracted or broken towardes the Perpendicular . Now at the very going out againe of the light , the second superficies ( if it be parallel to the former ) must needes vpon a contrary cause , strike it the contrary way : which is termed from the Perpendicular . But before we wade any deeper into this difficulty , 5 we can not omitt a word of the manner of explicating refraction which Monsieur Des Cartes vseth , so witty a one as I am sorry it wanteth successe . He therefore following the demonstration aboue giuen of reflexion ; supposeth the superficies which a ball lighteth vpon , to be a thinne linnen cloth , or some other such matter as will breake cleanely by the force of the ball striking smartly vpon it . And because that superficies resisteth onely one way , therefore he inferreth that the velocity of the ball is lessened onely one way and not the other : so that the velocity of its motion that way in which it findeth no resistance , must be ( after the balles passage through the linnen ) in a greater proportion to the velocity which it hath the other way where it findeth resistance , then it was before . And therefore the ball will in lesse time arriue to its periode on the one side then on the other : and consequently , it will leane towardes that side , vnto which the course wherein it findeth no opposition , doth carry it . Which to sh●w how it is contrary vnto his owne principle ; lett vs conceiue the cloth CE to be of some thickenesse , and so draw the line OP to determine that thicknesse . And lett vs make from B vpon AL , an other Parallelogramme like the Parallelogramme AL , whose diameter shall be BQ . And it must necessarilly follow that the motion from B to Q , if there were no resistance , were in the same proportion as from A to B. But the proportion of the motion from A to B , is the proportion of CB to CA ; that is , it goeth in the same time faster towardes D , then it doth towardes M , in the proportion which CB hath to CA. By which account , the resistance it hath in the way towardes D , must also be greater then the resistance it hath in the way towardes M , in the proportion which CB hath to CA ; and therefore the more tardity must be in the way to D , and not in the way to M ; and consequently , the declination must be from Ewardes , and to Mwardes . For where there is most resistance , that way likewise must the tardity be greatest , and the declination must be from that way : but which way the thickenesse , to be passed in the same time , is most , that way the resistance is greatest : and the thickenesse is clearely greater towardes E , then towardes M ; therefore , the resistance must be greatest towardes E ; and consequently the declination from the line BL must be towardes M , and not towardes E. But the truth is , that in his doctrine the ball would goe in a straight line as if there were no resistance ; vnlesse peraduenture towardes the contrary side of the cloth , att which it goeth out into the free ayre : for as the resistance of the cloth is greater in the way towardes D , then in the way towardes M , ( because it passeth a longer line in the same time , as also it did formerly in the ayre ) so likewise is the force that mooueth it that way , greater then the force which mooueth it the other . And therefore the same proportions that were in the motion , before it came to the resisting passage , will remaine also in it : att the least vntill coming neere the side att which it goeth out , the resistance be weakned by the thinnenesse of the resistent there : which because it must needes happen on the side , that hath least thicknesse , the ball must consequently , turne the other way , where it findeth greatest yielding : and so att its getting out into the free ayre , it will bend from the greater resistance , in such manner as we haue said aboue . Neither do the examples brought by Monsieur Des Cartes , 6 and others in maintenance of this doctrine any thing auayle them : for when a canon bullett shott into a riuer , hurteth the people on the other side ; it is not caused by refraction , but by reflexion , as Monsieur Des Cartes himselfe acknowledgeth : and therefore , hath no force to prooue any thing in refraction ; whose lawes are diuers from those of pure reflexion . And the same answere serueth against the instance of a muskett bullett shott att a marke vnder water ; which perpetually lighteth higher then the marke , though it be exactly iust aymed att . For we knowing that it is the nature of water , by sinking in one place to rise round about , it must of necessity follow that the bullett which in entring hath pressed downe the first partes of the water , hath withall thereby putt others further off in a motion of rising : and therefore the bullet in its goeing on must meete with some water swelling vpwardes , and must from it receiue a ply that way ▪ which can not faile of carrying it aboue the marke it was leuelled att . And so we see this effect proceedeth , from reflection or the bounding of the water , and not from refraction . Besides that it may iustly be suspected , the shooter tooke his ayme too high , by reason of the markes appearing in the water higher then in truth it is : vnlesse such false ayming were duly preuented . Neither is Monsieur Des Cartes his excuse to be admitted , when he sayth that light goeth otherwise , then a ball would do , because that in a glasse or in water , the etheriall substance , which he supposeth to runne through all bodies is more efficaciously mooued then in ayre : and that therefore , light must go faster in the glasse then in the ayre , and so turne on that side of the straight line which is contrary to the side that the ball taketh , because the ball goeth not so swiftly . For , ( not to dispute of the verity of this proposition ) the effect he pretendeth , is impossible : for if the etheriall substance in the ayre before the glasse , be slowly mooued ( the motion of which , he calleth light ) it is impossible that the etheriall substance in the glasse or in the water should be more smartly mooued then it . Well it may be lesse ; but without all doubt , the impulse of the etheriall substance in the glasse can not be greater then its adequate cause which is the motion of the other partes that are in the ayre precedent to the glasse . Againe ; after it is passed the glasse , it should returne to be a straight line with the line that it made in the ayre precedent to the glasse : seeing that the subsequent ayre must take off iust as much ; ( and no more ) as the glasse did adde : the contrary whereof experience sheweth vs. Thirdly , in this explication , it would alwayes go one way in the ayre , and an other way in the glasse : whereas all experience testifyeth , that in a glasse conuexe on both sides , it still goeth in the ayre after its going out , to the same side as it did in the glasse ; but more . And the like happeneth in glasses on both sides concaue . Wherefore it is euident , that it is the superficies of the glasse , that is the worker on both sides ; and not the substance of the ayre on the one side , and of the glasse on the other . And lastly ; his answere doth no wayes solue our obiection , which prooueth that the resistance both wayes is proportionate to the force that mooueth , and by consequence that the thing moued must go straight . As we may imagine would happen , if a bullett were shott sloaping through a greene mudde wall , in which there were many round stickes , so thinne sett that the bullett mighr passe with ease through them ; for as long as the bullett touched none of them ( which expresseth his case ) it would go straight ; but if it touched any of them ( which resembleth ours , as by and by will appeare ) it would glance according to the quality of the touch , and mooue from the sticke in an other line . Some peraduenture may answere for Monsieur Des Cartes that this subtile body which he supposeth to runne through all thinges is stiffe and no wayes plyable . But that , is so repugnant to the nature of rarity and so many insuperable inconueniencies do follow out of it ; as I can not imagine he will owne it : and therefore I will not spend any time in replying therevnto . 7 We must therefore seeke some other cause of the refraction of light which is made att the entrance of it into a diaphanous body . Which is plainely ( as we said before ) because the ray striking against the inside of a body it can not penetrate , turneth by reflexion towardes that side on which the illuminant standeth : and if it findeth cleare passage through the whole resistent , it followeth the course it first taketh ; if not then it is lost by many reflexions too and fro , And taking a body of concaue surfaces we shall ( according to this doctrine of ours ) find the causes of refraction iust contrary ; and accordingly , experience likewise sheweth vs , the effects to be so too . And therefore since experience agreeth exactly with our rules , we can not doubt but that the principles vpon which we goe , 8 are well layd . But because crooked surfaces may haue many irregularities ; it will not be amisse to giue a rule by which all of them may be brought vnto a certainety . And this it is , that reflexions from crooked superficieses , are equall to the reflexions that are made from such plaine superficieses , as are tangents to the crooked ones in that point from whence the reflexions are made . Which principall the Masters of Optikes do take out of a Mathematicall supposition of the vnity of the reflecting point , in both the surfaces ; the crooked and the plaine . But we take it out of the insensibility , of the difference of so litle a part in the two different surfaces , as serueth to reflect a ray of light : for where the difference is insensible in the causes ; there likewise the difference is so litle in the effects as sense can not iudge of them : which is as much as is requisite to our purpose . Now seeing that in the Mathematicall supposition , the point where the reflexion is made is indifferent to both the surfaces ; it followeth that it importeth not whether superficies you take to know the quality of reflexion by . This principle then being settled , that the reflexion must follow the nature of the tangent surfaces ; and it being prooued , that in plaine surfaces it will happen in such sort as we haue explicated , it followeth that in any crooked superficies of what figure soeuer , the same also will happen . Now seeing we haue formerly declared , that refractions are but a certaine kind of reflexions , what we haue said here of reflexions , may be applyed to refractions . 9 But there remaineth yet vntouched , one affection more of refractions ; which , is , that some diaphanous bodies do in their inward partes reflect more then others ( which is , that which we call refraction ) as experience sheweth vs. Concerning which effect , we are to consider that diaphanous bodies , may in their composition haue two differences : for some are composed of greater partes and greater pores ; others of lesser partes and lesser pores . It is true , there may be other combinations of pores and partes , yet by these two , the rest may be esteemed . As , for the first combination , we see that because the pores are greater , a greater multitude of partes of light may passe together through one pore ; and because the partes are greater , likewise a greater multitude of rayes may reflect from the same part , and may find the same passage quite throughout the diaphanous body . On the contrary side , in the second combination where both the pores and the partes of the diaphanous body are litle , the light must be but litle that findeth the same passage . Now , that refraction is greater or lesser , happeneth two wayes ; for it is , eyther when one diaphanous body reflecteth light att more angles then an other , and by consequence in a greater extent of the superficies ; or else , when one body reflecteth light from the same point of incidence in a shorter line and in a greater angle , then an other doth . In both these wayes it is apparant , that a body composed of greater partes and greater pores , exceedeth bodies of the opposite kind : for by reason that in the first kind , more light may beate against one part ; a body in which that happeneth , will make an appearance from a further part of its superficies : whereas in a body of the other sort ; the light that beateth against one of the litle partes of it , will be so litle , as it will presently vanish . Againe , because in the first , the part att the incidence is greater ; the surface from which the reflexion is made inwardes , hath more of a plaine and straight superficies : and consequently doth reflect att a greater angle , then that , whose superficies hath more of inclining . But we must not passe from this question , 10 without looking a litle into the nature of those bodies in which refraction is made : for if they as well as the immediate causes of refraction , do likewise fauour vs ; it will not a litle aduance the certainety of our determination . To this purpose we may call to mind , how experience sheweth vs that great refractions are made in smoake , and in mistes , and in glasses , and in thicke bodied waters ; and Monsieur Des Cartes , addeth certaine oyles , and spirits or strong waters . Now most of these we see are composed of litle consistent bodies , swimming in an other liquide body . As is plaine in smoake and mistes : for the litle bubbles which rise in the water before they gett out of it ; and that are smoake when they gett into the ayre ; do assure vs that smoake is nothing else , but a company of litle round bodies , swimming in the ayre : and the round consistence of water vpon herbes , leafes , and twigges in a rynde or dew , giueth vs also to vnderstand that a mist is likewise a company of litle round bodies that sometimes stand , sometimes floate in the ayre , as the wind driueth them . Our very eyes beare wittnesse to vs , that the thicker sort of waters are full of litle bodies , which is the cause of their not being cleare . As for glasse , the blowing of it conuinceth , that the litle dartes of fire which pierce it euery way , do naturally in the melting of it conuert it into litle round hollow bodies , which in their cooling must settle into partes of the like figure . Then for crystall and other transparent stones which are found in cold places ; it can not be otherwise , but that the nature of cold piercing into the maine body , and contracting euery litle part in it selfe ; this contraction must needes leaue vacant pores betweene part and part . And that such transparent stones as are made by heate , haue the like effect and property , may be iudged out of what we see in brickes and tiles , which are left full of holes by the operation of the fire . And I haue seene in bones that haue layne a long time in the sunne , a multitude of sensible litle pores close to one an other , as if they had beene formerly stucke all ouer with subtile sharpe needles as close as they could be thrust in by one other . The Chymicall oyles and spirits which Monsieur Des Cartes speaketh of , are likely to be of the same composition ; since that such vse to be extracted by violent fires : for a violent fire is made by the coniunction of many rayes together ; and that must needes cause great pores in the body it worketh vpon ; and the sticking nature of these spirits , is capable of conseruing them . Out of all these obseruations it followeth , that the bodies in which greatest refractions do happen , are compounded ( as we haue said ) of great partes , and great pores . And therefore , by onely taking light to be such a body , as we haue described it to be , where we treated of the nature of it ; it is euident , that the effect which we haue expressed , must necessarily follow by way of reflexion : and that refraction is nothing else but a certaine kind of reflexion . Which last assertion , is likewise conuinced out of this ; that the same effects proceede from reflexion as from refraction : for by reflexion a thing may be seene greater then it is ; in a different place from the true one where it is : colours may be made by reflexion , as also , gloating light ; and fire likewise ; and peraduenture all other effects which are caused by refraction , may as well as these , be performed by reflexion . And therefore it is euident , they must be of the same nature ; seing that children are the resemblances of their parents . THE FOVRETEENTH CHAPTER . Of the composition , qualities , and generation of Mixed bodies . 1 HAuing now declared the vertues by which fire and earth worke vpon one an other , and vpon the rest of the elements ; which is , by light , and by the motions we haue discoursed of . Our taske shall be in this chapter first to obserue what will result out of such action of theirs : and next to search into the wayes and manner of compassing and performing it . Which latter we shall the more easily attaine vnto , when we first know the end that their operation leuelleth att . In this pursute we shall find that the effect of the Elements combinations , by meanes of the motions that happen among them ; is a long pedigree of compounded qualities and bodies : wherein , the first combinations ( like marriages ) are the breeders of the next more composed substances : and they againe are the parents of others in greater variety : and so are multiplyed without end ; for the further this worke proceedeth , the more subiects it maketh for new businesse of the like kind . To descend in particular vnto all these , is impossible . And to looke further then the generall heades of them , were superfluous and troublesome in this discourse ; wherein I ayme onely att shewing what sorts of thinges , in common , may de done by bodies : that if hereafter , we meete with thinges of an other nature and straine , we may be sure , they are not the ofspring of bodies and of quantity ; which is , the maine scope of what I haue designed here . And to do this with confidence and certainety , requireth of necessity this leisurely and orderly proceeding that hitherto we haue vsed , and shall continue to the end : for , walking thus softly , we haue alwayes one foote vpon the ground ; so as the other may be sure of firme footing before it settle . Whereas , they that for more hast will leape ouer rugged passages and broken ground ; when both their feete are in the ayre , can not helpe themselues , but must light as chance throweth them . To this purpose then we may consider , that the qualities of bodies in common are of three sortes : for they are belonging , either to the constitution of a compounded body , or else , to the operation of it ; and the operation of a body , is of two kindes ; the one , vpon other bodies , the other , vpon sense . The last of these three sortes of qualities , shall be handled in a peculiar chapter by themselues . Those of the second sort , whereby they worke vpon other bodies , haue beene partly declared in the former chapters , and will be further discoursed of in the rest of this first treatise : so as that which remaineth for the present , is to fall vpon the discourse of such qualities as concurre to the constitution of bodies ; with an ayme to discouer , whether ( or no ) they may be effected by the seuerall mixtures of rarity and density , in such sort as is already declared . To which end , we are to consider in what manner these two primary differences of bodies may be ioyned together : and what effects such coniunction will produce . As for their coniunction : 2 to deliuer the nature of it entirely , we must begin from the very roote of it , and consider how the Vniuerse being finite ( which Mr. White hath demonstrated in the second knott of his first Dialogue ) there can not be an infinite number of bodies in it : for Geometricians shew vs how the least quantity that is , may be repeated so often as would exceede any the greatest determinate quantity whatsoeuer . Out of which it followeth , that although all the other bodies of the world were no bigger then the least quantity that can be designed ; yet they being infinite in number , would be greater then the whole Vniuerse that containeth them . And therefore , of necessity there must be some least body , or rather , some least cise of bodies : which in compounded bodies , is not to be expected : for , their least partes being compounded , must needes include compounding partes lesse then themselues . We must then looke for this least cise of bodies in the Elements ; which of all bodies are the simplest . And among them , we must pitch vpon that , wherein is greatest diuisibility , and which consequently is diuided into least partes ; that is , fire : so as we may conclude that among all the bodies in the world , that which of its owne nature hath an aptitude to be least , must be fire . Now , 3 the least body of fire , be it neuer so litle , is yet diuisible into lesse . What is it then that maketh it be one ? To determine this ; we must resort vnto the nature of Quantity : whose formall notion and essence is ; To be diuisible , which signifyeth , that many may be made , of it ; but thar of which many may be made , is not yet many , out of this very reason ; that many may be made of it . But , what is not many , is one . Therefore what hath quantity ; is , by meere hauing quantity , actually and formally , as well one , as it hath the possibility of being made many . And consequently , the least body of fire , by hauing quantity , hath those partes which might be many , actually one . And this is the first coniunction of partes that is to be considered in the composition of bodies : which though it be not an actuall ioyning of actuall partes ; yet it is a formall coniunction of what may be many . 4 In the next place we may consider ; how seeing the least bodies that are , be of fire ; it must needes follow , that the least partes of the other Elements must be bigger then they . And consequently , the possible partes of those least partes of the other Elements must haue something to conserue them together , more then is found in fire . And this , because Elements are purely distinguished by rarity and density is straight concluded to be density . And thus , we haue found ; that as quantity is the cause of the possible partes being one , so density is the cause of the like partes sticking together : which appeareth in the very definition of it , for , to be lesse diuisible , ( which is the notion of density ) speaketh a resistance to diuision , 5 or a sticking together . Now lett vs examine how two partes of different Elements are ioyned together , to make a compound . In this coniunction we find both the effects we haue already touched : for , two such partes must make one ; and moreouer , they must haue some resistance to diuisibility . The first of these effects we haue already assigned vnto the nature of quantity . And it being the formall effect of quantity ; it can not ( wheresoeuer it is found ) haue any other formall cause then quantity : and therefore , eyther the two litle partes of different Elements , do not become one body : or if they doe , we must agree that it is by the nature of quantity , which worketh as much in heterogeneall partes , as it doth in homogeneall ones . And it must needes do so : because Rarity and Dēsity ( which are the proper differencies of Quantity ) can not change the common nature of Quantity , that is their Genus : which by being so to them , must be vniuocally in them both . And this effect cometh precisely from the pure notion of the Genus : and consequently , must be seene as well in two partes of different natures , as in two partes of the same nature : but in partes of the same nature , which once were two , and afterwardes become one ; there can be no other reason why they are one , then the very same for which those partes that were neuer seperated ( but that may be seperated ) are likewise one : and this , most euidently , is the nature of quantity . Experience seemeth to confirme thus much ; when pouring water out of a basin , some of it will remaine sticking to the sides , of the mettall : for if the quantity of the basin , and of the water , had not beene one and the same by its owne nature ; the water ( considering the plyablenesse of its partes ) would certainely haue commen all away , and haue glided from the vneuennesse of the basin , by the attractive vnity of its whole , and would haue preserued the vnity of its quantity within it selfe , rather then by sticking to the basin , haue suffered diuision in its owne quantity ; which we are sure was one , whiles the water was altogether in the basin : but that , both the basin and the water making but one quantity ; and a diuision being vnauoydable in that one quantity ; it was indifferent , in regard of the quantity considered singly by it selfe , where this diuision should be made , whether in the partes of the basin , or in the partes of the water : and then , the other circumstances determined it in that part of the water which was neerest to the ioyning of it with the basin . The second effect ( which was resistance to diuisibility ; ) we assigned vnto density . And of that same cause , must also depend the like effect in this case of the sticking together of the two partes of different Elements , when they are ioyned to one an other : for if the two partes , whereof one is dense , the other is rare , do not exceede the quantity of some other part of one homogeneall rare Element for the diuiding whereof , such a determinate force , and no lesse can suffice : then , seeing that the whole composed of these two partes is not so diuisible as the whole consisting of that one part ; the assigned force will not be able to diuide them . Wherefore it is plaine , that if the rare part had beene ioyned to an other rare part in steed of the dense one it is ioyned vnto ; it had beene more easily diuidable from that , then now it is from the dense part . And by consequence it sticketh more closely to the dense part , then it would to an other of its owne nature . Out of what we haue said , 6 a steppe is made vs to vnderstand why soft and liqnid bodies do easily ioyne and incorporate into one continued body ; but hard and dry bodies so difficulty , as by experience we find to be true . Water with water , or wine eyther with other wine or with water , so vniteth , that it is very hard to part them : but sand or stones can not be made to sticke together without very great force and industry . The reasons whereof , must necessarily depend of what we haue said aboue . To witt that two bodies can not touch one an other , without becoming one : and , that if two bodies of one degree of density do touch , they must sticke together according to the force of that degree of density . Out of which two , is manifestly inferred , that if two hard thinges , should come to touch , they must needes be more difficultly seperated then two liquid thinges . And consequently , they can not come to touch , without as much difficulty , as that whereby they are made one . But to deduce this more particularly ; 7 lett vs consider , that all the litle surfaces , by which one hard body may be conceiued to touch an other ( as for example , when a stone lyeth vpon a stone ) must of necessity be eyther plane , or concaue , or conuexe . Now if a plane superficies should be supposed to touch an other plane one coming perpendicularly to it ; it must of necessity be granted to touch it as soone in the middle as on the sides . Wherefore , if there were any ayre ( as of necessity there must be ) betwixt the two surfaces before they touched ; it will follow that the ayre which was in the middle , must haue fled quite out from betweene the two surfaces , as soone as any part of the surfaces do touch ; that is , as soone as the ayre which was betweene the vtmost edges of the surfaces did fly out ; and by consequence it must haue moued in an instant . But if a plane surface be said to touch a conuexe surface ; it toucheth it onely by a line , ( as Mathematicans demonstrate ) or onely by a point . But , to touch by a line or a point , is in truth , not to touch by the forme or notion of Quantity , ( which requireth diuisibility in all that belongeth vnto it ; ) and dy consequence among bodies it is not to touch ; and so , one such surface doth not touch the other . Now , for a plaine surface to touch a concaue ; euery man seeth is impossible . Likewise , for two cōuexe surfaces to touch one an other , they must be allowed to touch eyther in a line or in a point , which we haue shewed not to be a physicall touching . And if a conuexe surface should bee said to touch a concaue ; they must touch all att once as we said of plane surfaces ; and therefore the same impossibility will arise therein : so that it is euident , that no two surfaces , mouing perpendicularly towardes one an other , can come to touch one an other , if neyther of them yieldeth , and changeth its hew . Now then , if it be supposed that they come slidingly one ouer an other in the same line ; whereby , first the very tippes of the edges come to touch one an other ; and still as you shooue the vpermost on forwardes , and that it slideth ouer more of the nether surface , it gaineth to touch more of it . I say that neither in this case do they touch immediately one an other : for as soone as the two first partes should meete , if they did touch , and that there were no ayre betweene them ; they must presently become one quantity or body , as we haue declared ; and must sticke firmely together , according to their degree of density ; and cōsequently , could not be moued on , without still breaking a sūderatt euery impulse , as much of the massy body , as were already made one by their touching . And if you should say they did not become one ; and yet allow them to touch immediately one an other without hauing any ayre or fluide body betweene them ; then if you suppose them to moue onwardes vpon these termes ; they would be changed locally , without any intrinsecall change : which in the booke De Mundo ( as we haue formerly alleadged ) is demonstrated to be impossible . There remayneth onely a third way for two hard surfaces to come together ; which is , that first they should rest sloaping one vpon an other , and make an angle where they meete ( as two lines , that cutt one an other , do in their point of their intersection ) and so containe as it were a wedge of ayre betweene them , which wedge they should lessen by litle and litle , through their mouing towardes one an other att their most distant edges ( whiles the touching edges , are like immoueable centers that the others turne vpon ) till att length they shutt out all the ayre , and close together , like the two legges of a compasse . But neither is it possible that this way they should touch , for after their first touch by one line ( which neyther is in effect a touching , as we haue shewed ) no other partes of them can touch , though still they approach neerer and neerer , vntill their whole surfaces do entirely touch att one : and therefore , the ayre must in this case leap out in an instant a greater space , then if the surfaces came perpendicularly to one an other ; for here it must fly from one extremity to the other : whereas , in the former case , it was to goe but from the middle to each side . And thus it is euident , that no two bodies can arriue to touch one an other , vnlesse one of them att the least , haue a superficies plyable to the superficies of the other ; that is , vnlesse one of them be lost , which is , to be liquide in some degree . Seeing then , that by touching , bodies do become one ; and that liquidity , is the cause and meanes whereby bodies arriue to touch ; we may boldly conclude that two liquide bodies do most easily and readily become one ; and next to two such , a liquide and a hard body , are soonest vnited : but two hard ones most difficultly . To proceede then with our reflections vpon the composition of bodies , 8 and vpon what resulteth out of the ioyning and mixture of their first differences Rarity and Density ; we see , how if a liquide substance happeneth to touch a dry body it sticketh easily therevnto . Then consider , that there may be so small a quantity of such a liquide body , as it may be almost impossible for any naturall agent to diuide it further into any lesse partes ; and suppose that such a liquide part is betweene two dry partes of a dense body , and sticking to them both , becometh in the nature of a glew to hold them together : will it not follow out of what wee haue said , that these two dense partes will be as hard to be seuered from one an other , as the small liquide part by which they sticke together is to be diuided ? So that , when the viscous ligaments which in a body do hold together the dense partes , are so small and subtile , as no force we can apply vnto them can diuide them , the adhesion of the partes must needes grow then inseparable . And therefore , we vse to moysten dry bodies , to make them the more easily be diuided ; whereas those that are ouermoyst , are of themselues ready to fall in pieces . 9 And thus you see how in generall , bodies are framed . Out of which discourse , we may ballance the degrees of solidity in bodies , for all bodies being composed of humide and dry partes , we may conceiue either kind of those partes , to be bigger or lesser , or to be more rare or more dense . Now if the dry partes of any body , be extreme litle and dense ; and the moyst partes that ioyne the dry ones together , be very great and rare ; then that body will be very easy to be dissolued . But if the moyst partes which glew together such extreme litle and dense dry partes , be eyther lesser in bulke or not so rare ; then the body composed of them will be in a stronger degree of consistence . And if the moyst partes which serue for this effect ; be in an excesse of littlenesse and withall dense ; then , the body they compose will be in the highest degree of consistence that nature can frame . On the other side ; if you glew together great dry partes , which are moderately dense and great , by the admixtion of humide partes that are of the least cise in bulke , and dense withall ; then the consistence will decrease from the height of it by how much the partes are greater , and the density lesse . But if vnto dry partes of the greatest cise , and in the greatest remissenesse of density , you adde humide partes that are both very great and very rare , then the composed body will proue the most easily dissolueable of all that nature affordeth . 10 After this , casting our eyes a litle further towardes the composition of particular bodies ; wee shall find still greater mixtures , the further we goe ▪ for as the first and simplest compounded bodies , are made of the foure Elements ; so , others are made of these ; and againe a third sort of them : and so , onwardes , according as by motion , the partes of euery one are broken in sunder , and mingled with others . Those of the first order , must be of various tempers according to the proportions of the Elements , whereof they are immediately made . As for example , such a proportion of fire to the other three Elements , will make one kind of simple body , and an other proportion will make an other kind : and so throughout , by various combinations and proportions among all the Elements . In the effecting of which worke , it will not be amisse to looke a litle vpon nature ; and obserue how she mingleth and tempereth different bodies one with an other , whereby she begetteth that great variety of creatures which we see in the world . But because the degrees of composition are infinite , according to the encrease of number , we will containe our selues within the common notions of excesse in the foure primary components , for if we should descend once to specify any determinate proportions , we should endanger loosing our selues in a wood of particular natures , which belong not to vs att present to examine . Then taking the foure Elements as materials to worke vpon : lett vs first consider how they may be varyed , that differing compositions may result out of their mixtures . I conceiue that all the wayes of varying the Elements in this regard , may be reduced to the seuerall cises of bignesse , of the partes of each Element , that enter into the composition of any body , and to the number of those partes : for certainely no other can be imagined , vnlesse it were variety of figure . But that can not be admitted to belong in any constant manner to those least particles where of bodies are framed ; as though determinate figures were in euery degree of quantity due to the natures of Elements , and therefore , the Elements would conserue themselues in those figures , as well in their least atomes , as in massye bulke : for seeing how these litle partes are shuffled together without any order ; and that all liquids easily ioyne , and take the figures which the dense ones giue them ; and that they againe , iustling one an other , do crush themselues into new shapes , which their mixture with the liquide ones , maketh them yield the more easily vnto : it is impossible that the Elements should haue any other naturall figure in these their least partes , then such as chance giueth them . But that one part must be bigger then an other is euident ; for the nature of rarity and density giueth it : the first of them , causing diuisibility into litle partes , and the latter , hindering it . Hauing then settled in what manner the Elements may be varied in the composition of bodies : 11 lett vs now beginne our mixture . In which , our ground to worke vpon must be earth and water ; for onely these two are the basis of permanent bodies , that suffer our senses to take hold of them , and that submitt themselues to tryall : whereas , if we should make the predominant Element to be ayre or fire , and bring in the other two solide ones vnder their iurisdiction to make vp the mixture , the compound resulting out of them , would be eyther in continuall consumption , ( as ordinary fire is ) or else imperceptible to our eyes or touch , and therefore , not a fitt subiect for vs to discourse of , since the other two afford vs enough to speculate vpon . Peraduenture our smell migh take some cognisance of a body so composed , or the effect of it taken in by respiration , might in time shew it selfe vpon our health : but it concerneth not vs now to look so farre ; our designe requireth more maniable substances . Of which , 12 lett water be the first ; and with it we will mingle the other three Elements , in excesse ouer one an other by turnes ; but still , all of them ouerswayed by a predominant quantity of water : and then , lett vs see what kind of bodies will result out of such proportions . First , if earth preuayle aboue fire and ayre , and arriue next in proportion to the water , a body of such a composition , must needes prooue hardly liquide , and not easy to lett its partes runne a sunder , by reason of the great proportion of so dense a body as earth that holdeth it together . Yet some inclination it will haue to fluidnesse , by reason the water is predominant ouer all ; which also will make it be easily diuisible , and giue very litle resistance to any hard thing that shall be applyed to make way through it . In a word , this mixture maketh the constitution of mudde , durt , honey , butter and such like thinges where the maine partes are great ones . And such , are the partes of earth and water in themselues . Lett the next proportion of excesse in a watry compound , 13 be of ayre , which when it preuayleth , it incorporateth it selfe chiefely with Earth , for the other Elements would not so well retaine it . Now , because its partes are subtile ( by reason of the rarity it hath ) and sticking , ( because of its humidity ) it driueth the Earth and water likewise into lesser partes . The result of such a mixture is , that the partes of a boby compounded by it are close , catching , flowing slowly , glibbe , and generally it will burne , and be easily conuerted into flame . Of this kind , are those which we call oyly or vnctuous bodies whose great partes are easily separated , ( that is , they are easily diuisible in bulke , ) but the small ones very hardly . Next the smallnesse , and well working of the partes , by meanes of the ayres penetrating euery dense one , and sticking close to euery one of them , and consequently , ioyning them without any vneuennesse ; causeth that there can be no ruggednesse in it ; and therefore , it is glibbe : in like manner as we see plaster or starch become smooth when they are well wrought . Then , the humidity of it causeth it to be catcking , and the shortenesse of euery part , maketh that where it sticketh , it is not easily parted thence . Now , the rarity of ayre next vnto fire , admitteth it to be ( of all the other Elements ) most easily , brought to the height of fire , by the operation of fire vpon it . And therefore , oyles are the proper foode of that Element . And accordingly we see , that if a droppe of oyle be spilled vpon a sheete of paper , and the paper be sett on fire att a corner ; as the fire cometh neere the oyle , the oyle will disperse and spread it selfe vpon the paper to a broader compasse then it had ; which is , because the heat rarifyeth it ; and so , in oyle it selfe the fire rarifying the ayre , maketh it penetrate the earthy partes adioyned vnto it , more then it did ; and so subtiliseth them , till they be reduced to such a height as they are within the power of fire to communicate his owne nature vnto them : and thus , he turneth them into fire , and carrieth them vp in his flame . 14 But if fire be predominant ouer earth and ayre in a watry compound ; it maketh the body so proportioned , to be subtile , rare , penetratiue , hoat in operation , light in weight , and subiect to burne . Of this kind are all sortes of wines , and distilled spirits , commonly called strong waters or Aquauites ; in latine Aquae ardentes . These will loose their vertues meerely by remaining vncouered in the ayre ; for fire doth not incorporate strongly with water ; but , if it find meanes , rayseth it selfe into the ayre ; as we see in the smoake of boyling water which is nothing else but litle bodies of fire , that entring into the water , do rarify some partes of it ; but haue no inclination to stay there and therefore as fast as they can gett out , they fly away ; but the humide partes of the water , which they haue rarifyed ( being of a sticking nature ) do ioyne themselues vnto them , and ascend in the ayre as high as the fiery atomes haue strength to carry them : which when it faileth them , that smoake falleth downe in a dew , and so becometh water againe as it was . All which one may easily discerne in a glasse vessell of water sett ouer the fire ; in which one may obserue the fire come in att the bottome , and presently swimme vp to the toppe like a litle bubble , and immediately rise from thence in smoake : and that , will att last conuert it selfe into droppes and settle vpon some solide substance thereabouts . Of these fyry spirits , some are so subtile , as of themselues they will vanish , and leaue no residue of a body behind them ; and Alchymistes prof●sse to make them so etheriall and volatile , that being poured out of a glasse from some reasonable height , they shall neuer reach the ground : but that before they come thither , they will be so rarifyed by that litle motion , as they shall grow inuisible like the ayre , and dispersing themselues all about in it , they will fill the chamber with the smell of that body which can no longer be seene . The last excesse in watry bodies , 15 must be of water it selfe , which is , when so litle a proportion of any of the other is mingled with it , as is hardly perceptible : out of this composition do arise all those seuerall sortes of iuices or liquors , which we commonly call waters : which by their mixture with the other three Elements , haue peculiar properties beyond simple Elementall water . The generall qualities whereof , we shall not neede any further to expresse , because , by what we haue already said of water in common , they are sufficiently knowne . In our next suruay , 16 we will take earth for our ground to worke vpon , as hitherto we haue done water : which if in any body , it be in the vtmost excesse of it beyond all the other three ; then , rockes and stones will grow out of it ; whose dryenesse ad hardnesse may assure vs , that Earth swayeth in their composition , with the least allay that may be . Nor doth their lightnesse ( in respect of some other Earthy compositions ) impeach this resolution ; for that proceedeth from the greatnesse and multiplicity of pores ; wherewith their dryenesse causeth them to abound and hindereth not , but that their reall solide partes may be very heauy . Now if we mingle a considerable proportion of water with earth ; 17 so , as to exceede the fire and ayre , but still inferior to the earth ; we shall produce mettalls : whose great weight , with their ductility and malleability , plainely telleth vs , that the smallest of waters grosse partes , are the glew that holdeth the earthy dense ones together : such weight , belonging to earth , and that easye changing of partes , being most proper to water . Quickesiluer ( that is the generall matter , whereof all the mettalls are immediately cōposed ) giueth vs euidence hereof ; for fire worketh vpon it with the same effect as vpon water . And the calcination of most of the mettalls , proueth that fire can easily part and consume the glew by which they were closed and held together : which therefore , must be rather of a watry then of an ayry substance . Likewise the glibbenesse of Mercury , and of melted mettalls , without catching or sticking to other substances , giueth vs to vnderstand that this great temper of a moyst Element with Earth , is water , and not ayre ; and that the watry partes are comprised , and as it were shutt vp within the earthy ones : for ayre catcheth and sticketh notably to all thinges it toucheth , and will not be imprisoned ; the diuisibity of it being exceeding great , though in neuer so short partes . Now if ayre mingleth it selfe with earth , 18 and be predominant ouer water and fire ; it maketh such an oyly and fatt soile , as husbandmen account their best mould ; which receiuing a betterment from the sunne and temperate heat , assureth vs of the concurse of the ayre : for wheresoeuer su●h heate is , ayre can not faile of accompanying it , or of being effected by it : and the richest of such earth , ( as port earth and marle ) will with much fire grow more compacted , and sticke closer together then it did ; as we see in baking them into pottes or fine brickes . Whereas , if water were the glew betweene the dense partes fire would consume it and crumble them a sunder , as it doth in those bodies it calcineth And excesse of fire will bring them to vitrification ; which still confirmeth that ayre aboundeth in them ; for it is the nature of ayre to sticke so close where once it is kneaded in , as it can not be seperated without extreme difficulty . And to this purpose , the viscous holding together of the partes of glasse when it is melted , sheweth euidently that ayre aboundeth in vitrifyed bodies . 19 The last mixture we are to meddle with , is of fire with earth , in an ouerruling proportion ouer ayre and water . And this I conceiue produceth those substances , which we may terme coagulated iuices , and which the latines do call Succi concreti : whos 's first origine , seemeth to haue beene liquors ; that haue beene afterwardes dryed by the force eyther of heate , or of cold . Of this nature are all kind of saltes , niters sulfurs , and diuers sortes of bitumens . All which , easily bewray the relikes an deffects of fire left in them ; some more , some lesse , according to their degrees . 20 And thus , we haue in generall , deduced from their causes , the complexions of those bodies , whereof the bulke of the world subiected to our vse , consisteth ; and which serue for the production and nourishment of liuing creatures , both animall and vegetable . Not so exactly ( I confesse ) nor so particularly , as the matter in it selfe , or as a treatise confined to that subiect , would require : yet sufficiently for our intent . In the performance whereof , if more accurate searchers of nature shall find that we haue peraduenture beene mistaken in the minute deliuering of some particular bodies complexion ; their very correction ( I dare boldly say ) will iustify our principall scope : which is , to shew that all the great variety we see among bodies , ariseth out of the cōmixtion of the first qualities and of the Elements : for they will not be able to correct vs , vpon any other groundes then those we haue layed . As may easily be perceiued , if we cast a summary view vpon the qualities of composed bodies . All which we shall find to spring out of rarity , and density , and to sauour of their origine : for the most manifest qualities of bodies may be reduced to certaine paires opposite to one an other . As namely some are liquide and flowing , others are consistent ; some are soft others hard ; some are fatty , viscous , and smooth ; others leane , gritty , and rough ; some grosse , othert subtile ; some tough , others brittle : and the like . Of which the liquide , the soft , the fatt and the viscous , are so manifestly deriued from rarity , that we neede not take any further paines to trace out their origine : and the like is of their contraries , from the contrary cause ; to witt of those bodies that are consistent , hard , leane , and gritty , all which do euidently spring from density . As for smoothnesse , we haue already shewed how that proceedeth from an ayry or oyly nature ; and by consequence , from a certaine degree of rarity . And therefore roughnesse ( the contrary of it ) must proceede from a proportionable degree of density . Toughnesse , is also a kind of ductility , which we haue reduced to watrynesse , that is , to an other degree of rarity ; and consequently brittlenesse must arise from the contrary degree of density . Lastly , grossenesse and subtilenesse do consist in a difficulty or facility to be diuided into small partes , which appeareth to be nothing else , but a certaine determination of rarity and density . And thus , we see ; how the seuerall complexions of bodies , are reduced to the foure Elements that compound them : and the qualities of those bodies , to the two primary differencies of quantatiue thinges by which the Elements are diuersifyed . And out of this discourse it will be euident , 21 that these complexions and qualities , though in diuerse degrees , must of necessity be found wheresoeuer there is any variation in bodies : for seeing there can be no variation in bodies , but by rarity and density ; and that the pure degrees of rarity and density , do make heate , cold , moisture , and drynesse , and ( in a word ) the foure Elements ; it is euident , that wheresoeuer there is variety of bodies , there must be the foure Elements ; though peraduenture farre vnlike these mixed bodies which we call Elements . And againe , because these Elements can not consist without motion ; and because by motion they do of necessity , produce mixed bodies , and forge out those qualities , which we come from explicating ; it must by like necessity , follow ▪ that wheresoeuer there is any variety of actiue and passiue bodies ; there mixed bodies likewise must reside of the same kindes , and be endewed with qualities of the like natures , as those we haue treated of ; though peraduenture , such as are in other places of the world remote from vs , may be in a degree farre different from ours . Since then , it can not be denyed , but that there must be notable variety of actiue and passiue bodies wheresoeuer there is light : ney●her can it be denyed , but that in all those great bodies from which light is reflected vnto vs , there must be a like variety of complexions and of qualities , and of bodies tempered by them , as we find here in the orbe we liue in . Which systeme ; how d●fferent it is from that which Aristotle and the most of the schoole haue deliuered vs , as well in the euidencies of the proofes for its being so ; as in the position and modell of it ; I leaue vnto the prudent readers to consider and iudge . Out of what hath beene already said , 22 it is not hard to discouer in what manner the composition of bodies is made . In effecting of which ; the maine hinge whereon that motion depēdeth , is fire or heate : as it likewise is , in all other motions whatsoeuer . Now because the composition of a mixed , body proceedeth f●om the action of one simple body or element vpon the others : it will not be amisse to declare by some example how this work● passeth : for th●t purpose , lett vs examine how fire or heate wo●keth vpon his f●llowes . By what w● haue formerly deliuered ; it is cleare that fire streaming out from its center , and diffusing it selfe abroad , so as to fill the circumference of a larger circle , it must needes follow , that the beames of it are most condensed and compacted together neere the center ; and the further they streame from the center , the more thinne and rarifyed they must grow : yet this is with such moderation , as we can not any where discerne that one beame doth not touch an other ; and therefore , the distances must be very small . Now lett vs suppose that fire happeneth to be in a viscous and tenacious body ; and then consider what will happen in this case : of one side , the fire spreadeth it selfe abroad ; on the other side , the partes of the tenacious body being moist ( as we haue formerly determined ) their edges on all handes will sticke fast to the dry beames of the fire that passe betweene them . Then they stretching wider and wider from one an other must needes draw with them the partes of that tenacious body which sticke vnto them ; and stertch them into a greater widenesse or largenesse then they enioyed before , frō whēce it followeth , that ( seeing there is no other body neere thereaboutes , but they two ) eyther there must be a vacuity left , or else the tenacious body must hold and fill a greater space then it did before ; and consequently be more rare . Contrarywise , if any of the other Elements be stronger then fire , the denser Elements breake off , from their continued streame , the little partes of fire , which were gotten into their greater partes : and sticking on all sides about them , they do so enclose them that they haue no more semblance of fire : and if afterwardes by any accident there cometh a great compression , they force them to loose their naturall rarity , and to become some other Element . Thus it fareth with fire , both in acting and in suffering . And the same course , we haue in both these regardes expressed of it , passeth likewise in the rest of the Elements to the proportion of their contrarieties . Hence it followeth , that when fire meeteth with humidity in any body , it diuideth and subtiliseth it , and disperseth it gently , and in a kind of equall manner through the whole body it is in , ( if the operation of it be a naturall and a gentle one ) and so driueth it into other partes , which att the same time it prepareth to receiue it by subtilising likewise those partes . And thus moderate fire , maketh humour in very small partes to incorporate it selfe in an euen or vniforme manner with the dry partes it meeteth withall : which being done whether the heate doth afterwardes continue , or that cold succeedeth in lieu of it , the effect must of necessity be , that the body thus composed , be bound vp and fastened , more or lesse according to the proportion of the matter it is made of , and of the Agents that worke vpon it , and of the time they employ about it . This is euery day seene , in the ripening of fruites and in other frequent workes , as well of art as of nature , and is so obuious ; and sensible to any reasonable obseruation that it is needelesse to enlarge my selfe much vpon this subiect . 23 Onely , it will not be amisse , for examples sake , to consider the progresse of it in the composing or augmenting of mettalls , or of earths of diuers sorts : first heate ( as we haue said ) draweth humour out of all the bodies it worketh vpon : then if the extracted humour be in quantity and the steames of it do happen to come together in some hollow place fitt to assemble them into greater partes ; they are condensed and they fall downe in a liquide and running body . These steames being thus corporifyed , the body , resulting out of them , maketh it selfe in the earth a channell to runne in : and if there be any loose partes in the channell , they mingle themselues with the running liquor : and though there be none such , yet in time the liquor it selfe looseneth the channell all about , and imbibeth into its owne substāce the partes it raiseth . And thus , all of them compacted together , do roule along till they tumble into some low place , out of which they can not so easily gett to wander further . When they are thus settled , they do the more easily receiue into them , and retaine such heate as is euery where to be mett withall , because it is diffused more or lesse through the earth . This heate , if it be sufficient , digesteth it into a solide body : the temper of cold likewise concurring in its measure to this effect . And according to the variety of the substances whereof the first liquour was made , and which it afterwardes drew along with it ; the body that resulteth out of them is diuersifyed . In confirmation of all which , they that deale in mines , tell vs they vse to find mettalls oftentimes mingled with stones ; as also , coagulated iuices with both ; and earths of diuers natures , with all three ; and they with it , and one with an other among themselues . And that sometimes they find the mines not yet consolidated and digested throughly into mettall ; when by their experience knowing after how many yeares they will be ripe , they shutt them vp againe till then . Now if the hollow place wherein the body stayed ( which att the first was liquid and rouling ) be not att once filled by it , but it taketh vp onely part of it ; and the same liquor continueth afterwardes to flow thither ▪ then this body is augmented , and groweth bigger and bigger . And although the liquors should come att seuerall times ; yet , they become not therefore two seuerall bodies , but both liquors do grow into one body ; for the wett parts of the aduentitious liquor , do mollify the sides of the body already baked ; and both of them being of a like temper and cognation , they easily sticke and grow together . Out of this discours it followeth euidently , that in all sortes of compounded bodies whatsoeuer , there must of necessity , be actually comprised sundry partes of diuers natures : for otherwise , they would be but so many pure degrees of rarity and density ; that is , they would be but so many pure Elements , and each of them haue but one determinate vertue or operation . THE FIFTEENTH CHAPTER . Of the dissolution of Mixed bodies . THus much for composition of bodies . Their dissolution is made three wayes : 1 eyther by fire , or by water , or by some outward violence . We will beginne with examining how this last is done . To which end we may consider ▪ that the vnity of any body consisting in the connexion of its partes ; it is euident that the force of motion , if it be exercised vpon them , must of necessity separate them , as we see in breaking , cutting , filing , drawing a sunder , and the like . All these motions , because they are done by grosse bodies , do require great partes to worke vpon , and are easily discerned how they worke : so that it is not difficult to find the reason why some hard bodies breake easily , and others with much adoe . The first of which are called brittle , the others tough . For if you marke it , all breaking requireth that bēding hould precede : which on the one side compresseth the partes of the bended body , and condenseth them into a lesser roome then they possessed before ; and on the otherside stretcheth them out , and maketh them take vp more place . This requireth some fluide or moueable substance to be within the body ; else , it could not be done ; for without such helpe , the partes could not remoue . Therefore such hard bodies as haue most fluide partes in them , are most flexible , that is are toughest . And those which haue fewest , though they become thereby hardest to haue impression made vpon them , yet if the force be able to do it , they rather yield to breake then to bend ; and thence , are called brittle . Out of this we may inferre , that some bodies may be so soddainely bent as that thereby they breake asunder ; whereas if they were leisurely and gently dealed withall , they would take what ply one desireth . And likewise that there is no body ( be it neuer so brittle and hard ) but that it will bend a litle ( and indeed more then one would expect ) if it be wrought vpon with time and dexterity ; for there is none but cōtaineth in it some liquide partes , more or lesse : euen glasse and bricke . Vpon which occasion I remember , how once in a great storme of wind , I saw the high slender bricke chimnyes of the Kinges house att St Iames ( one winter when ( the ourt lay there ) bend from the wind like bowes , and sharke exceedingly , and totter . And at other times I haue seen some very high , and pointy spire steeples do the like . And I haue beene assured the like of the whole pile of a high castle , standing in a gullett in the course of the wind ; ( namely the castle of Wardour ) by those who haue often seene it shake notably in a fierce wind . The reason of all which may be deduced out of what we haue said aboue : for seeing that the bending of a body , maketh the spirits or humors that are within it , to sally forth ; it is cleare that if the violence which forceth it , be not so soddaine , nor the motion it receiueth , be not so quicke , but that the moisture may oose gently out ; the body will bend , still more and more , as their absence glueth it leaue . But if the motion that is wrought in it be too quicke ; then the spirits not hauing time allowed them to goe leisurely and gently out , do force their prison , and breake out with a violence ; and so the body is snapped into two . Here peraduenture some remembring what we haue said in an other place ; 2 namely , that it is the shortenesse and littlenesse of the humide partes in a body , which maketh it sticke together ; and that this shortenesse may be in so high a degree , as nothing can come betweene the partes they glew together to diuide them ; may aske how a very dense body of such a straine , can be broken or diuided ? But the difficulty is not great , for seeing that the humide partes , in whatsoeuer degree of shortenesse they be , must necessarily haue still some latitude ; it can not be doubted , but there may be some force assigned , greater then their resistance can be . All the question is , how to apply it to worke its effect vpon so close a compacted body , in which peraduenture the continuity , of the humide partes that bind the others together , may be so small , as no other body whatsoeuer ( no , not fire ) can goe betweene them , in such sort as to separate part from part . Att the worst , it can not be doubted but that the force may be so applyed att the outside of that body , as to make the partes of it presse , and fight one against an other , and att the length , by multiplication of the force , constraine it to yield and suffer diuision . And this I conceiue to be the condition of gold and of some pretious stones : in which the Elements are vnited by such little partes , as nothing but a ciuill warre within themselues ( stirred vp by some subtile outward enemy , whereby they are made to teare their owne bowels ) could bring to passe their destruction . But this way of dissoluing such bodies , more properly belongeth to the next way of working vpon them by fire : yet the same is done when some exterior violence pressing vpon those partes it toucheth , maketh them cu●t a way betweene their next neighbours ; and so continuing the force , diuide the whole body . As when the chisell , or euen the hammer with beating , breaketh gold a sunder : for it is neyther the chisell , nor the hammer that doth that effect immediately ; but they make those partes they touch , cutt the others that they are forced vpon . In such sort as I remember happened to a gentleman that stood by me ( in a sea fight I was in ) with a coate of maile vpon his body , when a bullett coming against a bony part in him , made a great wound , and shattered all the bones neere where it strucke : 3 and yet the coate of maile was whole : it seemeth the little linkes of the maile yielding to the bullets force made their way into the flesh and to the bone . But now it is time to come to the other two instruments of separation of bodies ; fire and water ; and to examine how they dissolue compounds . Of these two ; the way of working of fire , is the easiest and most apparant to be discerned . We may readily obserue how it proceedeth , if we but sett a piece of wood on fire ; in which it maketh little holes as if with bodkins it pierced it . So that the manner of its operation , in common , being plaine , wee neede but reflect a little vpon the seuerall particular degrees of it . Some bodies it seemeth not to touch ; as clothes made of Asbestus ; which are onely purifyed by it . Others , it melteth , but consumeth not ; as gold . Others it turneth into pouder suddainely dissoluing their body ; as lead , and such mettalls as are calcined by pure fire . Others againe , it seperateth into a greater number of differing partes ; as into spirits , waters , oyles , salts , earth and glasse : of which ranke are all vegetables . And lastly , others it conuerteth into pure fire , as strong waters , or Aquauites ( called aquae ardentes ) and some pure oyles : for the smoake that is made by their setting on fire , and peraduenture their salt , is so little as is scarce discernable . These are in summe the diuisions which fire maketh vpon bodies , according to the nature of them , and to the due application of it vnto them : for by the helppe and mediation of other thinges , it may peraduenture worke other effects . 4 Now to examine a little in particular , how the same fire , in differing subiects produceth such defferent effects ▪ Limus vt hic durescit , & haec vt cera liquescit , Vno eodemque igni ; We will consider the nature of euery one of the subiects apart by it selfe . First , for the Asbestus : it is cleare , that it is of a very dry substance ; so that to looke vpon it , when it is broken into very little pieces , they seeme to be little bundles of short haires , the liquidity within , being so little as it affordeth the partes neyther length nor breadth : and therefore , fire meeteth with litle there , that it can dilate . But what it can not dilate , it can not separate ; nor carry away any thing of it , but what is accidentally adherēt vnto the outsides of it . And so it seemeth onely to passe through the pores , and to cleāse the litle thriddes of it : but bringeth no detriment att all to the substance of it . In this I speake onely of an ordinary fire : for I doubt not but such a one it might be , 5 as would perfectly calcine it . The next body we spoke of is gold . This aboundeth so much in liquidity , that it sticketh to the fire , if duely applyed : but its humidity is so well vnited to its earthy partes , and is so perfectly incorporated with thē ; as it can not carry away one , without likewise carrying away both : but both , are too heauy a weight for the litle agile partes of fire to remoue . Thus , it is able to make gold swell ; as we see in melting it : in which , the gold receiueth the fire into its bowels and retaineth it a lōg time with it : but at its departure , it permitteth the fire to carry nothing away vpon its winges : as is apparant , by the goldes no whitt decay of weight , after neuer so long fusion . And therefore , to haue fire make any separation in gold ; requireth the assistance of some other moyst body , that an the one side may sticke closely to the gold , when the fire driueth it into it , and on the other side may be capable of dilatation , by the action of the fire vpon it . As in some sort we see in strong waters made of saltes , which are a proper subiect for the fire to dilate , who , by the assistance of fire , mingling themselues closely with litle partes of the gold , do pull them away from their whole substāce , and do force them to beare them cōpany in their iourny vpwardes , in which , multitudes of litle partes of fire , do concurre to presse thē on and hastē thē : and so , the weight of gold being att lēgth ouercome by these two powerfull Agents ( whereof one supplyeth , what the other wanteth ) the whole substance of the metall , is in litle atomes diffused through the whole body of the water . But this is not truly a dissolution or a separation of the substantiall partes of gold , one from an other : it is onely a corrosion , which bringeth it into a subtile pouder , ( when the water and saltes are seperated from it ) much like what filing ( though farre smaller ) or grinding of leafe gold vpon a porphyre stone , may reduce it into : for neyther the partes of the water , nor of the fire that make themselues a way into the body of the gold ; are small and subtile enough to gett betweene the partes that compose the essence of it : and therefore , all they can attaine vnto , is to diuide it onely in his quantity or bulke ; not in the composition of its nature . Yet I intend not to deny , but that this is possible to be arriued vnto , eyther by pure fire duly applyed ; or by some other assistance ▪ as peraduenture , by some kind of Mercury : which being of a neerer cognation vnto mettalls , then any other liquor is ; may happily haue a more powerfull ingression into gold , then any other body whatsoeuer ; and being withall very subiect to rarefaction , it may ( after it is entered ) so perfectly penetrate the gold , as it may seperate euery least part of it , and so reduce it into an absolute calx . But in this place I explicate no more then what ordinarily passeth ; leauing the mysteries of this art to those who professe it . To goe on then with what we haue in hand ; 6 lead hath aboundance of water ouermingled with its earth , as appeareth by its easy yielding to be bend any w●y , and by its quiet standing bent in the same position that the force which bowed it leaueth it in . And therefore , the liquide partes of lead , are easily separated from its dry and earthy ones : and when it is melted , the very shaking of it , causeth the grosse partes to descend , and many liquid ones to fly away with the fire : so that , suddainely it is thus conuerted into pouder . But this pouder is grosse , in respect of other mettalls ; vnlesse this operation be often reiterated , or the fire more powerfully applyed , then what is iust enough to bring the body of the lead into pouder . The next consideration of bodies that fire worketh vpon ; 7 is of such as it diuideth into spirits , saltes , oyles , waters , or phlegmes , and earth . Now these are not pure and simple partes of the dissolued body , but new cōpounded bodies , made of the first by the operation of heat . As smoake is not pure water , but water and fire together : and therefore becometh not water , but by cooling , that is , by the fire flying away from it . So likewise those spirits , salts , oyles , and the rest ; are but degrees of thinges , which fire maketh of diuers partes of the dissolued body , by seperating them one from an other , and incorporating it selfe with them . And so , they are all of them compounded of the foure Elements ; and are further resoluable into them . Yet I intend not to say that there are not originally in the body before its dissolution , some loose partes which haue the properties of these bodies that are made by the fire in the dissoluing of it : for seeing that nature worketh by the like instruments as art vseth ; she must needes , in her excesses and defects , produce like bodies to what art doth in dissolution ; which operation of art is but a kind of excesse in the progresse of nature : but my meaning is , that in such dissolution , there are more of these partes made by the working of fire , then were in the body before . Now because this is the naturall and most ordinary dissolution of thinges ; lett vs see in particular how it is done : suppose then that fire were in a conuenient manner applyed , to a body that hath all sortes of partes in it ; and our owne discourse will tell vs , that the first effect it worketh will be , that as the subtile partes of fire do diuide , and passe through that body , they will adhere to the most subtile partes in it ; which being most agile , and least bound , and incorporated to the bowels of the body , and lying ( as it were ) loosely scattered in it , the fire will carry them away with it . Th●se will be the first that are seperated from the maine body ; which being retained in a fitt receiuer , will by the coldenesse of the circumdant ayre grow outwardly coole themselues , and become first a dew vpon the sides of the glasse , and then still as they grow cooler , condense more and more ; till att the length they fall downe congealed into a palpable liquor ; which is composed ( as you see ) of the hoatest partes of the body , mingled with the fire that carried them out : and therefore this liquor , is very inflammable , and easily turned into actuall fire ; as you see all spirits and Aquae ardentes of vegetables are . The hoat and loose partes being extracted ; and the fire continuing and encreasing ; those that will follow next are such , as though they be not of themselues loose ; yet are easyest to be made so ; and are therefore most separable . These must be humide ; and those little dry partes which are incorporated with the ouerflowing humide ones in them ( for no partes that we can arriue vnto , are of one pure , simple nature ; but all are mixed and composed of the 4 Elements in some proportion ) must be held together with such grosse glew , as the fire may easily penetrate and separate them . And then the humide partes diuided into little atomes do sticke to the lesser ones of the fire : which by their multitude of number and velocity of motion , supplying what they want of them in bulke ; do carry them away with them . And thus these phlegmaticke partes fly vp with the fire and are afterwardes congealed into an insipide water : which if it haue any sauour , is , because the first ardent spirits are not totally separated from it ; but some few of them remaine in it , and giue some little life to the whole body of that otherwise flatt liquor . Now those partes which the fire separateth next from the remaining body , after the firy and watry ones are carryed away , must be such as it can worke vpon ; and therefore must abound in humidity . But since they stirre not till the watry ones are gone , it is euident , that they are composed of many dry partes strongly incorporated , and very subtilely mixed with the moist ones ; and that both of them are exceeding small , and are so closely and finely knitt together , that the fire hath much adoe to gett betweene them and cutt the thriddes that tye them together : and therefore , they require a very great force of fire to cary them vp . Now the composition of these , sheweth them to be aeriall : and ( together with the fire that is mingled with them ) they congeale into that consistence which we call oyle . Lastly , it can not be otherwise but that the fire , in all this while of continuall application to the body it thus anatomiseth , hath hardned and as it were rosted some partes into such greatnesse and drynesse as they will not fly , nor can be carried vp with any moderate heate . But , greate quantity of fire being mingled with the subtiler partes of his baked earth maketh them very pungent , and acrimonious in tast ▪ so , that they are of the nature of ordinary salt , and are so called ; and by the helpe of water may easily be separated , from the more grosse partes , which then remaine a dead and vselesse earth . By this discourse it is apparant , that fire hath been the instrument which hath wrought all these partes of an entire body into the formes they are in ; for whiles , it carryed away the fiery partes it swelled the watry ones : and whiles it lifted vp them it digested the aeriall partes , and whiles it droue vp the oyles , it baked the earth and salt . Againe , all these retaining for the most part , the proper nature of the substance from whence they are extracted ; it is euident , that the substance is not dissolued ; ( for so , the nature of the whole would be dissolued and quite destroyed , and extinguished in euery part ) but that onely some partes containing the whole substance , or rather the nature of the whole substance in them , are separated from other partes that haue likewise the same nature in them . The third instrument , 8 for the separation and dissolution of bodies , is water . Whose proper matter to worke vpon , is salt . And it serueth to supply what the fire could not performe , which is the separation of the salt from the earth in calcined bodies . All the other partes fire was able to seuer . But in these , he hath so baked the little humidity he hath left in them with their much earth ▪ as he can not diuide them any further . And so , though he incorporateth him selfe with them , yet he can carry nothing away with him . If then pure water be putt vpon that chalke , the subtilest dry partes of it , do easily ioyne to the superuenient moysture ; and sticking close to it do draw it downe to them ; but because they are the lighter , it happeneth to them , as when a man in a boate pulleth the land to him : that , cometh not to him ; but he remoueth himselfe and his boate to it : so , these ascend in the water as they dissolue . And the water , more and more penetrating them , and by addition of its partes , making the humidity which gleweth their earthy partes together greater and greater ; doth make a wider and wider separation betweene those little earthy partes . And so imbueth the whole body of the water with thē ; into which ▪ they are dispersed in little atomes . Those that are of biggest bulke , remaine lowest in the water . And in the same measure as their quantities dissolue into lesse and lesse they ascend higher and higher in the water : till att the length , the water is fully replenished with them , and they are diffused through the whole body of it : whiles the more grosse and heauy earthy partes ( hauing nothing in them to make a present combination betweene them and the water ) do fall downe to the bottome , and settle vnder the water in dust . In which because earth alone doth predominate in a very great excesse , we can expect no other vertue to be in it , but that which is proper to meere earth : to witt , drynesse and weight . Which ordinary Alchymistes looke not after : and therefore call it Terra damnata : but others , find a fixing quality in it , by which they performe very admirable operations . Now if you powre the impregnated water from the Terra damnata , and then euaporate it ; you will find a pure white substance remaining . Which by its bulke , sheweth it selfe to be very earthy ; and by its pricking , and corrosiue tast , will informe you much fire is in it , and by its easy dissolution in a moist place , that water had a great share in the production of it . And thus the saltes of bodies are made and extracted . 9 Now as water doth dissolue salt , so by the incorporation and vertue of that corrosiue substance it doth more then salt it selfe can doe : for hauing gotten acrimony , and more weight by the mixture and dissolution of salt in it , it maketh it selfe a way into solide bodies , euen into mettals ; as we see in brasse and iron ; which are easily rusted by salt dissoluing vpon them . And according as the saltes are stronger , so this corrosiue vertue encreaseth in them , euen so much , as neyther syluer nor gold , are free from their eating quality . But they , as well as the rest , are diuided into most small partes , and are made to swimme in water , in such sort as we haue explicated aboue , and whereof euery ordinary Alchymist teacheth the practise . But this is not all ; salts do helpe as well to melt hard bodies and mettalls , as to corrode them : for some fusible salts flowing vpon them by the heate of the fire , and others dissolued by the streame of the mettall that incorporateth with them ; as soone as they are in fluxe , they mingle with the naturall iuice of the mettall , and penetrate them deeper , then without them the fire could doe , and swell them and make them fitt to runne . 10 These are the principall wayes of the two last instruments in dissoluing of bodies ; taking each of them by it selfe . But there remaineth one more of very great importance , as well in the workes of nature as of art ; in which , both the former are ioyned and do concure : and that is putrefraction . Whose way of working is by gentle heate and moisture to wett and pierce the body it worketh vpon ▪ whereby , it is made to swell : and the hoat partes of it , being loosened ▪ they are att length druncke vp and drowned in the moist ones ( from whence , by fire they are easily separated as we haue already declared ▪ ) and those moist partes , afterwardes leauing it , the substance remaineth dry , and falleth in pieces , for want of the glew that held it together . THE SIXTEENTH CHAPTER . An explication of certaine Maximes touching the operations , and qualities af bodies : and whether the Elements be found pure in any part of the world . OVt of what we haue determined , 1 concerning the naturall actions of bodies , in their making and destroying one an other ; it is easy to vnderstand the right meaning of some termes , and the true reason of some maximes much vsed in the schooles . As first ; when Philosophers attribute vnto all sortes of corporeall Agents , a Sphere of Actiuity . The sense of that manner of expression , in fire appeareth plainely , by what we haue already declared of the nature and manner of operation of that Element . And in like manner , if we consider how the force of cold consisteth in a compression of the body that is made cold , we may preceiue that if in the cooled body there be any subtile partes which can breake forth from the rest , such compression will make them do so . Especially if the compression be of little partes of the compressed body within themselues , as well as of the outward bulke of the whole body round about : for at first the compression of such causeth in the body , where they are , little holes or pores in the places they are compressed and driuen from ; which pores , they filled vp when they were dilated att their owne naturall liberty . But being thus forcibly shrunke vp into lesse roome , afterwardes , they squeese againe out of their croude all such very loose and subtile partes ( residing till then with them ) as can find their way out from among them . And these subtile partes , that thus are deliuered from the colds compression , gett first into the pores that we haue shewed were made by this compression . But they can not long stay there ; for the atomes of aduenient cold that obsesse the compressed body , do likewise with all their force , throng into those pores , and soone driue out the subtile guestes they find there , because they are more in number , bigger in bulke , and more violent in their course then they . Who therefore must yield vnto them the little channels , and capacities they formerly tooke vp . Out of which they are thrust with such an impetuosity , that they spinne from them with a vehemence , as quickesiluer doth through leather , when to purify it , or to bring an Amalgame to a due consistence , it is strained through the sides of it . Now these shoures or streames of atomes issuing from the compressed body , are on all sides round about it att exceeding little distances ; because the pores , out of which they are driuen , are so likewise . And consequently there they remaine round about besieging it , as though they would returne to their originall homes , as soone as the vsurping strāgers that were too powerfull for thē , will giue thē leaue . And according to the multitude of thē , and to the force with which they are driuen out ; the compasse they take vp round about the cōpressed body , is greater or lesser . Which besieging atomes are not so soone carried away by any exterior and accidentall causes , but they are supplyed by new emanations succeeding them out of the said compressed body . Now this which we haue declared by the example of cold cōpressing a particular body , happeneth in all bodies wheresoeuer they be in the world ▪ for this being the vnauoydable effect of heate and of cold , wheresoeuer they reside ; ( which are the actiue qualities , by whose meanes not onely fire and water and the other two Elements ; but all other mixed bodies composed of the Elements , haue their actiuity ) and they being in all bodies whatsoeuer ( as we haue proued aboue ) it followeth euidently , that there is not a body in the world , but hath about it selfe an orbe of emanations of the same nature which that body is of . Within the compasse of which orbe , when any other body cometh that receiueth an immutation by the little atomes whereof that orbe is composed , the aduenient body seemeth to be affected and as it were replenished with the qualities of the body from whence they issue . Which is then said to worke vpon the body that imbibeth the emanations that flow from it . And because this orbe ( regularly speaking ) is in the forme of a sphere , the passiue body is said to be within the sphere of the others actiuity . Secondly ; when Philosophers pronounce , that No corporeall nature can operari in distans ; that is , that no body can worke vpon an other remote from it , 2 without working first vpon the body that lyeth betweene them , which must continue and piece vp the operation from the Agent to the patient . The reason and truth of this maxime is in our Philosophy euident ; for we hauing shewed that action among bodies is performed for the most part , by the emission of little partes out of one body into an other : as also , that such little partes can not streame from the body that is their fountaine , and settle vpon a remote body , without passing through the interiacent bodies ; which must furnish them , as it were , with channels and pipes to conuey them whither they are to goe ; It followeth manifestly , that the actiue emissaries of the working body , can neuer reach their distant marke , vnlesse they be successiuely ferryed ouer the medium , that lyeth betweene them ; in which , they must needes leaue impressions of their hauing beene there , and so worke vpon it in their passage , and leaue in it their qualities and complexions ; as a payment for their waftage ouer . But peraduenture some may contend , 3 that these inuisible serieants and workmen are too feeble and impotent to performe those visible great effects we dayly see . As when fire att the length burneth a board that hath beene a great while opposed to it , though it touch not the body of the fire ; or when a loadestone draweth vnto it a great weight of iron that is distant from it . Vnto whom we shall reply , that if he will not grant these subtile emanations from the agent body , to be the immediate workers of these effects ; he must allott that efficacy vnto the whole corpulency of all the Agent working in bulke ( for besides the whole , and the partes there is no third thing to be considered in bodies ; since they are constituted by quantity ; ) but the whole , can not worke otherwise then by locall motion : which in this case it can not doe , because by the supposition , it is determined to keepe its distance from the passiue body , and not to moue towardes it . Therefore , this is impossible ; whereas the other can appeare but difficult att the worst , and therefore must be admitted , when no better and more intelligible solution can be found . But withall we must note that it is not our intention to say , but that it may in some circumstances happen that some particular action or effect may be wrought in a remote part or body , which shall not be the same in the intermediate body that lyeth between the Agent and the patient , and that conueyeth the Agents working atomes to the others body . As for example when tinder or Naphtha is by fire made to burne att a yarde distance from it , when the interiacent ayre is but warmed by that fire . Or when the sunne , by meanes of a burning glasse or of some other reflexion , setteth some bodies on fire , and yet onely enlighteneth the glasse and the ayre that are in the way . The reason of which is manifest to be the diuers dispositions of the different subiects in regard of the Agent : and therefore it is no wonder that diuers effects should be produced according to those diuers dispositions . A third position among Philosophers is , 4 that all bodies which worke vpon others , do likewise at the same time , wherein they worke ; suffer from those they worke vpon : and contrariwise that all bodies which suffer from others , do att the same time worke backe againe vpon them . For the better vnderstanding whereof , lett vs consider that all action among bodies is eyther purely locall motion , or else locall motion with certaine particularities which giue it a particular name . As when we expresse the locall motion of little atomes of fire , or of earth , or water vpon and into other bodies by the wordes of heating or cooling ; and so of the like . Now if the action be pure locall motion , and consequently the effect produced by that action ▪ be meerely change of place ; we must call to mind how two dense bodies mouing one against the other , do each of them beare before them some little quantity of a rarer body immediately ioyned vnto them : and consequently , these more rare bodies must be the first to feele the power of the dense bodies and to receiue impressions from their motions ; each of them , by the opposite rare body , which like an huissier goeth before to make way for his following master that obligeth him to this seruice . Now when these rare● vshers haue struggled a while like the first lightly armed rankes of two armies in the interiacent field between their maine battalies , that follow them close att the heeles ; they must att the length yield , when they are ouerborne by a greater weight then they can sustaine ; and then they recoyle backe , as it were to saue themselues by getting in among the files of the dense bodies that droue them on ; which not opening to admitt them , and yet they still flying violently from the mastering force that pursueth them ; they presse so hard vpon what att the first pressed them on , as notwithstanding their density and strength they force them to retire backe : for vnlesse they do so , they are not of the number of those that worke vpon one an other . And this retiring , is eyther on both sides , or but of one side . If both ; then it is euident how each of them is an Agent , and each of them a sufferer ; each of them ouercoming his opposite in such sort , as himselfe likewise receiueth blowes and losse . But if onely one of the dense bodies be so shocked as to recoyle backe , then that onely suffereth in its body , and the other suffereth onely in its vertue ; that is , in the ayre or other rare body it sendeth before it ; which it driueth with such a violence , that it mastereth and quelleth the opposition of the other body , before it can reach to shake the dense body , before which it runneth . Yet that rare body must be pressed and broken into , in some measure , by the encounter of the other ( which though neuer so weake yet maketh some resistance ) but much more when it cometh to grapple with the dense body it selfe : and so between them , it is wounded and enfeebled , like those souldiers that first enter a breach in a owne ; from whence when they haue driuen the enemy , they pursue him to the cittadell , and force him from thence too : and so how maymed soeuer they proue , they make a free and easy way without resistance for the whole body of their army to follow them , and take quiett possession of that which did cost them so much to winne . And thus we see how it may happen that one of these mouing bodies doth not suffer so much as to be stayed in its iourney ; much lesse , to be driuen backe . And yet the other body att the same time worke in some measure vpon it , by working vpon what is next to it ; which recoyling against it must needes make some impression vpon it , since there can be no opposition but must haue some effect . Now this impression or effect , though it be not perceptible by causing a contrary motion , yet it must needes enfeeble the vertue of the conquering Agent , and deaden the celerity of its motion . And thus it is euident , that in all pure locall motions of corporeall Agents , euery one of them must in some proportion suffer in acting , and in suffering must act . And what we haue said of this kind of action , 5 may easily be applyed to the other where the effect of locall motion is designed by a particular name , as it is in the exāples we gaue of heating and cooling . And in that , the proceeding will appeare to be the very same as in this ; for if fire doth heate water , the water reacteth againe , eyther vpō the fire and cooleth it , if it be immediate vnto it ; or else vpon the interiacent ayre , if it be att a distance from the fire . And so the ayre is , in some measure cooled , by the cold atomes that issue from the water , whose compasse or sphere of actiuity being lesser then the fires , they can not coole so farre off , as the others can heate : but where they do arriue , they giue their proportion of cold , in the very middest of the others army of fiery atomes , notwithstanding their multitude and violence . According to which doctrine , our countryman Suisseth his argument , that in the schooles is held insoluble , hath not so much as any semblance of the least difficulty : for it is euident that such atomes of fire and of water as we determine heate and cold to be , may passe and croude by one an other into the subiects they are sent vnto by diuers little streames without hindering one an other ( as we haue declared of ayre and light ) and each of them be receiued in their owne nature and temper by the same subiect ; though sense can iudge onely according to which of them is predominant , and according to the proportion of its superiority . Vpon which occasion we can not choose but note , how the doctrine of qualities is not onely vnable to giue account of the ordinary and plaine effects of nature ; but also vseth to end in cleere impossibilities and contradictions if it be driuen farre : as this argument of Suisseth sheweth , and many others of the like nature . A fourth position among Philosophers is , 6 that some notions do admitt the denominations of Intension and Remission , but that others do not . The reason of which we shall cleerely see , if we but consider how these termes of intension and remission , do but expresse more or lesse , of the thing that is said to be intended or remitted : for the nature of more and lesse , doth imply a latitude and diuisibility ; and therefore can not agree with the nature of such thinges as consist in an indiuisible being . As for example to be a whole , or to be an equall , can not be sometimes more , sometimes lesse ; for they consist in such a rigorous indiuisible being , that if the least part imaginable be wanting it is no longer a whole , and if there be the least excesse between two thinges , they are no longer equall , but are in some other proportion then of equality in regard of one an other . And hence it is that Aristotle teacheth vs that substance and the species of Quantity , do not admitt of intension and remission ; but that Quality doth . For first in substance , we know that the signification of this word is , that which maketh a thing be what it is , as is euident by our giuing it for an answere to the question what a thing is . And therefore , if there were any diuisibility in substance , it would be in what the thing is ; and consequently , euery diuision following that diuisibility , would make the thing an other what , that is an other thing . And so the substance that is pretended to be changed by intension or remission , would not be diuided , as is supposed , but would cease to be , and an other substance would succeede in the roome of it . Whereby you see that euery mutation in substance , maketh a new thing : and that more and lesse in Quiddity can not be pronounced of the same thing . Likewise in Quantity , it is cleere that its Specieses do consist in an indiuisible : for as in numbers , tenne lions ( for example ) or tenne Elephants are no more in regard of multitude then tenne fleas or tenne moates in the sunne ; and if you adde or take any thing from tenne , it is no more tenne , but some other number : so likewise in continued extension , a spanne , an elle , an ounce , or any other measure whatsoeuer , ceaseth to be a spanne and the rest , if you adde to it or diminish from it the least quantity imaginable . And peraduenture , the same is also of figures , as of a sphere , a cube , a circle , a square , &c. though they be in the ranke of Qualities . But if we consider such qualities as heat , cold , moysture , drynesse , softnesse , hardnesse , weight , lightnesse , and the like ▪ we shall find that they may be in any body sometimes more , sometimes lesse , ( according as the excesse of any Element or mixture is greater in it , att one time then att an other ) and yet the body in which these qualities are intended or remitted , remaine still with the same denomination . As when durt continueth still softe , though sometimes it be lesse softe , other whiles softer ; and waxe remaineth figurable , whether it be melted or congealed ; and wood is still hoat though it loose or gaine some degree of heate . But such intension in any subiect whatsoeuer hath its determinate limits that it can not passe ; for when more of that quality that we say is intended ( that is , more of the atomes of the actiue body ) is brought into the body that suffereth the intension , then its complexion can brooke ; it resigneth its nature to their violence and becometh a new thing ; such an one as they are pleased to make it . As when wood , with extremity of heating ( that is , with bringing into it so many atomes of fire , that the fire is stronger in it then its owne nature ) is conuerted into fire , smoake , water , and ashes ; and nothing remaineth of the nature of wood . 7 But before we end this chapter , we may remember how in the close of the fourth we remitted a question concerning the existence of the Elements ; ( that is ; whether in any places of the world there were any pure Elements , eyther in bulke or in little partes ; ) as being not ready to resolue it , till we had declared the manner of working of bodies one vpon an other . Here then will be a fitt place to determine that , out of what we haue discoursed concerning the actions , whereby bodies are made and corrupted : for considering the vniuersall action of fire that runneth through all the bodies we haue commerce withall , by reason of the sunnes influence into them and operation vpon them with his light and beames which reacheth farre and neere ; and looking vpon the effects which we haue shewed do follow thence : it is manifest , there can not be any great quantity of any body whatsoeuer , in which fire is not intrinsecally mixed . And on the other side , we see that where fire is once mixed it is very hard to seperate it totally from thence . Againe we see it is impossible that pure fire should be conserued , without being adioyned to some other body ; both because of its violent natiuity , still streaming forth with a great impetuosity ; as also , because it is so easily ouercome by any obsident body when it is dilated . And therefore we may safely conclude that no simple Element can consist in any great quantity in this course of nature which we liue in and take a suruay of . Neyther doth it appeare to what purpose nature should haue placed any such storehouses of simples , seeing she can make all needefull complexions by the dissolutions of mixed bodies into other mixed bodies sauouring of the nature of the Elements , without needing their purity to beginne vpon . But on the other side , it is as euident that the Elements must remaine pure in euery compounded body in such extreme small partes as we vse to call atomes : for if they did not , the variety of bodies would be nothing else , but so many degrees of rarity and density , or so many pure homogeneall Elements , and not bodies composed of heterogeneall partes : and consequently , would not be able to shew that variety of partes which we see in bodies , nor could produce the complicated effects which proceede from them . And accordingly we are sure that the least partes which our senses can arriue to discouer haue many varieties in them : euen so much that a whole liuing creature ( whose organicall partes must needes be of exceeding different natures ) may be so litle , as vnto our eyes to seeme indiuisible ; we not distinguishing any difference of partes in it without the helpe of a multiplying glasse : as in the least kind of mites , and in wormes picked out of Childrens handes we dayly experience . So as it is euident that no sensible part can be vnmingled . But then againe , when we call to mind how we haue shewed that the qualities which we find in bodies do result out of the composition , and mixtion of the Elements , we must needes conclude that they must of necessity remaine in their owne essences in the mixed body . And so out of the whole discourse , determine that they are not there in any visible quantity , but in those least atomes , that are too subtile for our senses to discerne . Which position we do not vnderstand so Metaphysically as to say that their substantiall formes remaine actually in the mixed body ; but onely , that their accidentall qualities are found in the compound ; remitting that other question vnto Metaphysicians ( those spirituall Anatomistes ) to decide . THE SEVENTEENTH CHAPTER . Of Rarefaction and Condensation the two first motions of particular bodies . 1 OVr intention in this discourse , concerning the natures and motions of bodies , ayming no further then att the discouery of what is or may be done by corporeall Agents ; thereby to determine what is the worke of immateriall and spirituall substances ; it can not be expected att our handes that we should deliuer here an entire and complete body of naturall Philosophy . But onely that we should take so much of it in our way , as is needfull to carry vs with truth and euidence to our iourneys end . It belongeth not then to vs to meddle with those sublime contemplations which search into the nature of the vast Vniuerse , and that determine the vnity and limitation of it ; and that shew by what stringes , and vpon what pinnes , and wheeles , and hinges , the whole world moueth : and that from thence do ascend vnto an awfull acknowledgment and humble admiration of the primary cause ; from whence , and of which , both the being of it , and the beginning of the first motion , and the continuance of all others doth proceed and depend . Nor in deede would it be to the purpose for anyman to sayle in this Ocean , and to beginne a new voyage of nauigation vpon it : vnlesse he were assured , he had ballast enough in his shippe to make her sinke deepe into the water and to carry her steadily through those vnruly waues ; and that he were furnished with skill and prouision sufficient to go through , without eyther loosing his course by steering after a wrong compasse , or being forced backe againe with shorte and obscure relations of discoueries : since others that went out before him , are returned with a large account to such as are able to vnderstand and summe it vp . Which surely our learned countryman , and my best and most honoured frend , and to whom of all men liuing I am most obliged ( for to him I owe that litle which I know ; and what I haue , and shall sett downe in all this discourse , is but a few sparkes kindled by me att his greate fire ) hath both profoundly , and acutely , and in euery regard iudiciously performed in his Dialogues of the world . Our taske then ( in a lower straine ; and more proportionate to so weake shoulders ) is to looke no further then among those bodies we conuerse withall . Of which , hauing declared by what course and engines nature gouerneth their common motions , that are found euen in the Elements , and from thence are deriued to all bodies composed of them ; we intend now to consider such motions as accompany diuers particular bodies , and are much admired by whosoeuer vnderstandeth not the causes of them . To beginne from the easiest and most connexed with the actions of the Elements , 2 the handsell of our labour will light vpon the motions of Rarefaction and Condensation , as they are the passions of mixed bodies . And first for Rarefaction ; we may remember how it proceedeth originally from fire , and dependeth of heate ; as is declared in the former chapter : and wheresoeuer we find Rarefaction , we may be confident the body which suffereth it , is not without fire working vpon it . From hence we may gather , that when the ayre imprisoned in a baloone or bladder , swelleth against what cōtaineth it ; and stretcheth its case , and seeketh to breake out ; this effect must proceed from fire or heate ( though we see not the fire ) working eyther within the very bowels of the ayre ; or without , by pressing vpon what containeth it , and so making it selfe a way vnto it . And that this latter way is able to worke this effect ; may be conuinced by the contrary effect from a contrary cause : for take a bladder stretched out vnto its greatest extent by ayre shutt vp within it ; and hang it in a cold place ; and you will see it presently contract it selfe into a lesse roome ; and the bladder will grow wrinckeled and become too bigge for the ayre within it . But for immediate proofe of this position , we see that the addition of a very small degree of heate , rarifyeth the ayre in a weather glasse , ( the ayre receiuing the impression of heate , sooner then water ) and so maketh it extend it selfe into a greater place ; and consequently , it presseth vpon the water ; and forceth it downe into a lesse roome then formerly it possessed . And likewise we see quickesyluer and other liquors , if they be shutt vp in glasses close stopped and sett in sufficient heate ( and a little is sufficient for this effect ) they will swell and fill their glasses ; and att the last breake them , rather then not find a way to giue themselues more roome ; which is then growne too straight in the glasse , by reason of the rarefaction of the liquors by the fire working vpon them . Now againe ; that this effect may be wrought by the inward heate , that is enclosed in the bowels of the substance thus shutt vp ; both reason , and experience do assure vs : for , they teach vs that if a body which is not extremely compacted , but that by its loosenesse is easily diuisible into little partes ( such a one as wine , or other spirittfull liquors ) be enclosed in a vessell ; the little atomes that perpetually moue vp and downe in euery space of the whole world , making their way through euery body , will sett on worke the little partes , in the wine for example , to play their game : so that the hoat and light partes ( if they be many ) not enduring to be compressed and kept in by the heauy and cold ones , do seeke to breake out with force ; and till they can free themselues from the dense ones that would imprison them they carry them along with them , and make them to swell out as well as themselues . Now if they be kept in by the vessell , so that they haue not play enough ; they driue the dense ones ( like so many little hammers or wedges ) against the sides of it , and att the length do breake it , and so do make themselues way , to a larger roome . But if they haue vent ; the more fiery hoat spirits fly away , and leaue the other grosser partes quiett and att rest . On the other side if the hoat and light partes in a liquor be not many nor very actiue , and the vessell be so full that the partes haue not free scope to remoue and make way for one an other , there will not follow any great effect in this kind : as we see in bottled beere or ale , that worketh little , vnlesse there be some space left empty , in the bottle . And againe ; if the vessell be very much too bigge for the liquor in it , the fiery partes find roome , first to swell vp the heauy ones ; and att the length to gett out from them , though the vessell be close stopped ; for they haue scope enough to floate vp and downe between the surface of the liquor , and the roofe of the vessell . And this is the reason that if a little beere or small wine be left long in a great caske , be it neuer so close stopped , it will in time grow dead . And then , if att the opening of the bunge ( after the caske hath beene long vnstirred ) you hold a candle close to it , you shall att the instant see a flash of flame enuironing the ve●t . Which is no other thing , but the subtile spirits that parting from the beere or wine , haue left it dead ; and flying abroad as soone as they are permitted , are sett on fire by the flame that they meete with in their iourney , as being more combustible ( because more subtile ) then that spiritt of wine which is kept in forme of liquor : and yet that likewise ( though much grosser ) is sett on fire by the touch of flame . And this happeneth not onely to wine , and beere , or ale , but euen to water . As dayly experience sheweth in the east Indian shippes , that hauing beene 5. or 6. yeares att sea , when they open some of their caskes of Thames water in their returne homewardes ( for they keepe that water till the last ; as being their best and most durable ; and that groweth lighter and purer , by the often putrifyinges through violent motions in stormes , euery one of which maketh new grosse and earthy partes fall downe to the bottome , and other volatile ones ascend to the toppe ; ) a flame is seene about their bunges if a candle be neere , as we said before of wine . And to proceed , with confirming this doctrine by further experience ; we dayly see that the little partes of heate being agitated and brought into motiō in any body ; they enter and pierce into other partes , and incorporate themselues with them , and sett them on fire if they be capable thereof : as we see in wett hay or flaxe layed together in great quantity . And if they be not capable of taking fire , then they carry them with them to the outside ; and when they can transport them no further , part flyeth away , and other part stayeth with them : as we see in new beere or ale , and in must of wine ; in which , a substance vsually called the mother , is wrought vp to the toppe . Which in wine , will att the last be conuerted into Tartar ; when the spirits that are very volatile , are flowne away ; and do leaue those partes from whence they haue euaporated , more grosse and earthy then the others , where the grosser and subtiler partes continue still mixed . But in beere or rather in ale ; this mother , which in them we call barme , will continue longer in the same consistence , and with the same qualities ; for the spirits of it are not so firy that they must presently leaue the body they haue incorporated themselues withall ; nor are hoat enough to bake it into a hard consistence . And therefore , bakers make vse of it to raise their bread ; which neyther it will do , vnlesse it be kept from cold ; both which , are euident signes that it worketh in force of heate ; and consequently , that it continueth still a hoat and light substance . And againe we see that after wine or beere hath wrought once , a violent motion will make it worke anew . As is dayly seene in great lightninges and in thunder , and by much rocking of them ; for such motion rarifyeth , and consequently heateth them : partly by separating the little partes of the liquor , which were before as glewed together , and therefore lay quietly ; but now , by their pulling asunder , and by the liquors growing thereby more loose then it was , they haue freedome to play vp and downe : and partly by beating one part against an other ; which breaketh and diuideth them into lesser atomes , and so bringeth some of them into the state of fire ; which you may remember , is nothing else but a body brought into such a degree of littlenesse and rarity of its partes . And this is the reason why such hard and dry bodies as haue an vnctuous substance in them , are by motion eyther easily sett on fire , or att the least , fire is easily gotten out of them . As happeneth in flintes , and in diuers other stones , which yield fire when they are strucken ; and if presently after you smell vnto them , you shall perceiue an odour of brimstone and of burning which is a certaine signe that the motion did conuert into fire the naturall brimstone that was mingled with the flint , and whose denser partes were growne cold , and so stucke to the stone . And in like manner , the iuywood and diuers others , as also the Indian canes ( which from thence are called firecanes ) being rubbed with some other sticke of the same nature ; if they be first very dry , will of themselues sett on fire : and the like will happen to coach wheeles in summer if they be ouerheated with motion . To conclude our discourse of rarefaction , 3 we may looke a little into the power and efficacity of it , which is no where to be seene so clearly as in fire . And as fire is the generall cause of rarefaction , so is it of all bodies , that which is most rarifyed . And therefore it is no maruayle if its effects be the greatest that are in nature , seeing it is the proper operatiō of the most actiue Element . The wonderfull force of it we dayly see in thunder , in gunnes , in granados , and in mines ; of which , continuall experience , as well as seuerall historyes wittnesseth litle lesse then miracles . Leauing them to the remarkes of curious Persons , we will onely looke into the way by which so maine effects do proceed from causes that appeare so slender . It is euident that fire ( as we haue said before ) dilateth it selfe spherically ; as nature sheweth vs manifestly in bubbles of boyling water , and of mike , and generally of such substances as are of a viscous composition ; for those bubbles being round , do assure vs that the cause which made them , did equally dilate them from the center vnto all partes . Now then remembring the infinite multiplication which is in fire , we may conceiue that when a graine of gunnepouder is turned thereinto , there are so many little bubbles of a viscous substance one backing an other with great celerity , as there are partes of fire more then there were of gunnepouder . And if we make a computation of the number and of the celerity of these bubbles ; we shall find that although euery one of them single do seeme to be of an inconsiderable force , yet the whole number of them together , will exceed the resistance of the body moued or broken by them : especially , if we note , that when hard substances haue not time allowed them to yield , they break the sooner . And then we shall not so much admire the extremities we see acted by these meanes . Thus hauing looked into the nature of rarefaction , and traced the progresse of it from the motion of the sunne and fire ; 4 in the next place we are to examine the nature of condensation . And we shall oftentimes find it likewise an effect of the same cause otherwise working : for there being two different wayes to dry any wett thing ; the one , by taking away that iuice which maketh a body liquid ; the other , by putting more drought to the wett body , that it may imbibe the moisture ; this latter way doth as well as the former , condense a body : for by the close sticking of wett to dry , the most part of condensation is effected in compounded bodies . The first of these wayes , doth properly and immediately proceed from heate ; for heate entering into a body , incorporateth it selfe with the moist and viscous partes it findeth there : as purging medicines do with the humors they worke vpon ▪ which when the stomacke can no longer entertaine ( by reason of their vnruly motions in wrestling together ) they are both eiected grappling with one an other ; and the place of their contention is thus , by the superuenience of a guest of a contrary nature ( that will not stay long there ) purged from the superaboundance of the former ones that annoyed it . Euen so the fire that is greedily drunke vp by the watry and viscous partes of a compounded body ; and whose actiuity and restlesse nature will not endure to be long emprisoned there , quickly pierceth quite through ●he body it entereth into , and after a while streameth out att the opposite side , as fast as it entered on the side next to it , and carryeth away with it those glewy partes it is incorporated with : and by their absence , leaueth the body they part from , dryer then att the first it was . Which course we may obserue in sirupes that are boyled to a consistence , and in brothes that are consumed vnto a gelly : ouer which , whiles they are making by the fire vnder them , you see a great steame ; which is , the watry partes that being incorporated with fire , fly away in smoake . Likewise when the sea water is condensed into salt , you see it is an effect of the sunne or fire that exhaleth or boyleth away all the palpable moisture . And so when wett clothes are hanged eyther in the sunne or att the fire , we see a smoake about the clothes , and heate within them ; which being all drawne out from them , they become dry . And this deserueth a particular note , that although they should be not quite dry , when you take them from the fire ; yet by then they are coole , they will be dry : for the fire that is in them when they are remoued from the maine stocke of fire , flying away carryeth with it the moisture that was incorporated with it : and therefore whiles they were hoat , that is , whiles the fire was in them , they must also be moist ; because the fire and the moisture were growne to be one body : and could not become through dry with that measure of fire , ( for more would haue dryed them , euen whiles they where hoat ) vntill they were also growne through cold . And in like manner , sirupes , hydromels , gellies , and the like , grow much thicker after they are taken off from the fire , then they were vpon the fire , and much of their humidity , flyeth away with the fire , in their cooling , whereby they lessen much of their quantity , euen after the outward fire hath ceased from working vpon them . Now if the moist partes , that remaine after the drying , be by the heate well incorporated in the dry partes ; and so do occasion the dry partes to sticke close together ; then that body is condensed , and will ( to the proportion of it ) be heauyer in a lesse bulke ; as we see that mettalls are heauyer then stones . Allthough this effect be in these examples wrought by heate , 5 yet generally speaking it is more proper to cold : which is the second way of drying a moist body . As when in Greeneland , the extreme cold freeseth the whalefishers beere into yce , so that the stewardes diuide it with axes and wedges , and deliuer their portions of drink to their shippes company , and their shallopes gings , in their bare handes : but in the innermost part of the butte , they find some quantity of very strong liquor , not inferior to moderate spiritt of wine . Att the first , before custome had made it familiar vnto them , they wondered that euery time they drew att the tappe , when first it came from their shippes to the shore ( for the heate of the hold would not lett it freese ) no liquor would come , vnlesse they new tapped it with a longer gimlett : but they thought that paines well recompenced , by finding it in the tast to grow stronger and stronger ; till att the last , their longest gimlets would bring nothing out ; and yet the vessell not a quarter drawne off ; which obliged them then to staue the caske , that so they might make vse of the substance that remained . The reason of this , is euident : that cold seeking to condense the beere by mingling its dry and cold partes with it , those that would endure this mixture , were imbibed and shrunke vp by them . But the other rare and hoat partes that were squeesed out by the dense ones which entered to congeale the beere , and were forced into the middle of the vessell ( which was the furthest part for them to retire vnto , from their enuironing enemies ) did conserue themselues in their liquid forme , in defyance of the assaulting cold ; whiles their fellowes , remaining by their departure more grosse and earthy then they were before , yielded to the conqueror , they could not shift away from , and so were dryed and condensed into yce : which when the mariners thawed , they found it like faire water , without any spirits in it or comforting heate to the stomacke . This māner of condensation , which we haue described in the freesing of beere , is the way most practised by nature ; I meane , for immediate condensation ( for cōdentsation is secondarily , wheresoeuer there is rarefaction which we haue determined to be an effect of heate . ) And the course of it is : that a multitude of earthy and dry bodies being driuen against any liquor , they easily diuide it , by meanes of their density , their drynesse , and their littlenesse ( all which in this case do accompany one an other ; and are by vs determined to be powerfull diuiders ; ) and when they are gotten into it , they partly sucke into their owne pores the wett and diffused partes of the liquide body ; and partly they make them ( when themselues are full ) sticke fast to their dry sides , and become as a glew to hold themselues strongly together . And thus they dry vp the liquor ; and by the naturall pressing of grauity they contract it into a lesser roome . No otherwise then when we force much wind or water into a bottle ; and by pressing it more and more , make it lye closer then of its owne nature it would do . Or rather , as when ashes being mingled with water ; both those substances do sticke so close to one an other , that they take vp lesse roome then they did each apart . This is the methode of frostes , and of snow , and of yce , both naturall and artificcall ; for in naturall freesing , ordinarily the north or northeast wind by its force bringeth and driueth into our liquors , such earthy bodies as it hath gathered from rockes couered with snow ; which being mixed with the light vapors whereof the wind is made , do easily find way into the liquors , and thē they dry thē into that consistēce which we call yce . Which in token of the wind it hath in it , swimmeth vpon the water , and in the vessel where it is made , , riseth higher then the water did whereof it is cōposed : and ordinarily it breaketh frō the sides of the vessell so giuing way to more wind to come in , and freese deeper and thicker . 6 But because Galileus Nel discorso intorno alle cose che stanno in su l'acqua pag. 4. was of opinion that yce was water rarifyed , and not condensed ; we must not passe ouer this verity , without maintaining it against the opposition of so powerfull an aduersary . His arguments are ; first that yce taketh vp more place , then the water did of which it was made ; which is against the nature of condensation . Secondly , that quantity for quantity , yce is lighter then water ; whereas thinges that are more dense , are proportionally more heauy . And lastly , that yce swimmeth in water , whereas we haue often taught , that the more dense descendeth in the more rare . Now to reply to these arguments , we say first , that we would gladly know how he did to measure the quantity of the yce , with the quantity of the water of which it was made ; and then when he hath shewed it , and shewed withall that yce holdeth more place then water ; we must tell him that his experiment concludeth nothing against our doctrine , because there is an addition of other bodies mingled with the water to make yce of it as we touched aboue ; and therefore that compound may well take vp a greater place then the water alone did , and yet be denser then it ; and the water also be denser , then it was . And that other bodies do come into the water and are mingled with it , is euident , out of the exceeding coldnesse of the ayre , or some very cold wind ; one of which two neuer misseth to raigne whensoeuer the water freeseth : and both of them do argue great store of little earthy dry bodies abounding in them , which sweeping ouer all those that lye in their way and course , must of necessity be mixed with such as giue them admittance ; which water doth very easily . And accordingly we see that when in the freesing of water , the yce groweth any thing deepe , it eyther shrinketh about the borders or att the least lyeth very loose ; so as we can not doubt but that there is a free passage for more of such subtile bodies to gett still to the water , and freese it deeper . To his second argument , we aske how he knoweth that yce quantity for quantity , is lighter then water ? For although , of a spunge that is full of water , it be easy to know what the spunge weigheth , and what the water , that was soaked into it , because we can part the one of them from the other , and keepe each apart , to examine their weights : yet to do the like between yce and water , if yce be throughout full of ayre ( as of necessity it must be ) we beleeue impossible . And therefore , it may be lighter in the bulke then water , by reason of the great pores caused in it , through the shrinking vp of the partes of water together ( which pores must then necessarily be filled with ayre ) and yet euery part by it selfe ( in which no ayre is ) be heauyer then so much water . And by this it appeareth that his last argument , ( grounded vpon the swimming of yce in water ) hath no more force then if he would proue that an iron or an earthen dish , were lighter , and consequently more rare , then water ; because it swimmeth vpon it ; which is an effect of the ayres being contained in the belly of it ( as it is in yce ) not a signe of the mettalls being more rare then water . Whereas on the contrary side , the proofe is positiue and cleare for vs ; for it can not be denyed , but that the mingling of the water with other bodies more dense then it , must of necessity make the compound and also the water it selfe become more dense then it was alone . And accordingly we see , that yce halfe thawed ( for then , much of the ayre is driuen out , and the water beginneth to fill the pores wherein the ayre resided before ) sinketh to the bottome : as an iron dish with holes in it ( whereby the water might gett into it ) would do . And besides , we see that water is more diaphanous then yce , and yce more consistent then water . Therefore I hope we shall be excused , if in this particular we be of a contrary opinion to this great personage . 7 But to returne vnto the thridde of our discourse . The same that passeth here before vs ; passeth also in the skye with snow , haile , raine , and wind . Which that we may the better vnderstand , lett vs consider how windes are made : for they haue a maine influence into all the rest . When the sunne or by some particular occurrent , rayseth great multitudes of atomes , from some one place ; and they eyther by the attraction of the sunne , by some other occasion , do take their course a certaine way ; this motion of those atomes we call a wind : which according to the continuance of the matter from whence these atomes rise , endureth a longer or a shorter time , and goeth a farther or a shorter way ; like a riuer , or rather , like those eruptions of waters , which in the Notherne partes of England they call Gypsies : the which do breake out att vncertaine times , and vpon vncertaine causes , and flow likewise with an vncertaine duration . So these windes , being composed of bodies in a determinate proportion heauyer then the ayre , do runne their course from their hight to the ground , where they are supported ( as water is by the floore of its channell ) whiles they performe their carrire ; that is , vntill they be wasted , eyther by the drawing of the sunne , or by their sticking and incorporating into grosser bodies . Some of these windes according to the complexion of the body out of which they are extracted , are dry ; as those which come from barren mountaines couered with snow : others are moist ; as those that come out of marishy , or watry places : others , haue other qualities ; as of heate or cold , of wholesomenesse , or vnwholesomenesse , and the like ; partly from the source , and partly frō the bodies they are mingled with in their way . Such then being the nature and origine of windes ; if a cold one do meete in the ayre with that moist body whereof otherwise raine would haue been made , it changeth that moist body into snow or into haile ; if a dry wind meete with a wett body it maketh it more dry , and so hindereth the raine that was likely to be : but if the wett body ouercome the dry wind , it bringeth the wind downe along with it ; as we see when a shoure of raine allayeth a great wind . And that all this is so , experience will in some particulars instruct vs as well as reason , from whence the rest may be euidently inferred . For we see that those who in imitation of nature would conuert water into yce , do take snow or yce , and mingle it with some actiue dry body , that may force the cold partes of the snow from it ; and then they sett the water ( in some fitt vessell ) in the way that those little bodies are to take , which by that meanes entering into it , do straight incorporate themselues therewith , and of a soddaine do conuert it into yce . Which processe you may easily trye , by mingling salt armoniake with the snow ; but much more powerfully , by setting the snow ouer the fire , whiles the glasse of water to be congealed standeth in it after the manner of an egg in salt . And thus , fire it selfe , though it be the enemy and destroyer of all cold , is made the instrument of freesing . And the same reason holdeth , in the cooling of wine with snow or yce , when after it hath beene a competent time in the snow , they whose charge it is , do vse to giue the vessell that containeth the wine , three or foure turnes in the snow ; so to mingle through the whole body of the wine , the cold receiued first but in the outward partes of it , and by pressing , to make that without , haue a more forcible ingression . But the whole doctrine of Meteores , is so amply , so ingeniously , and so exactely performed by that neuer enough praysed Gentleman Monsieur Des Cartes in his Meteorologicall discourses ; as I should wrong my selfe , and my Reader , if I dwelled any longer vpon this subiect . And whose Physicall discourses , had they beene diuulged before I had entered vpon this worke , I am persuaded would haue excused the greatest part of my paines in deliuering the nature of bodies . It were a fault to passe from treating of condensation , 8 without noting so ordinary an effect of it as is the ioyning together of partes of the same body , or of diuers bodies . In which we see for the most part that the solide bodies which are to be ioyned together , are first eyther heated or moistened , that is , they are rarifyed : and then they are left to cold ayre , or to other cold bodies , to thicken and condense ( as aboue ; we mentioned of syrupes and gellies ; ) and so they are brought to sticke firmely together . In the like manner we see that when two mettalls are heated till they be almost brought to runninge , and then are pressed together by the hammer , they become one continued body . The like we see in glasse , the like in waxe , and in diuers other thinges . On the contrary side ; when a broken stone is to be pieced together , the pieces of it must be wetted , and the ciment must be likewise moistened , and then ioyning them aptly , and drying them , they sticke fast together . Glew is moistened , that it may by drying afterwardes , hold pieces of wood together . And the spectaclemakers haue a composition which must be both heated and moistened , to ioyne vnto handles of wood the glasses which they are to grinde . And broken glasses are cimented with cheese and chalke or with garlike . All these effects our sense euidently sheweth vs , arise out of condēsation ; but to our reasō it belōgeth to examine particularly by what steppes they are performed Frst then we know that heate doth subtilise the little bodies which are in the pores of the heated body ; and partly also , it openeth the pores of the body it selfe , if it be of a nature that permitteth it ; as it seemeth those bodies are , which by heate are mollifyed or are liquefactible . Againe , we know that moysture is more subtile to enter into small creekes , then dry bodies are ; especially when it is pressed ; for then it will be diuided into very little partes , and will fill vp euery little chinke ; and neuerthesse if it be of a grosse and viscous nature , all the partes of it will sticke together . Out of these two properties we haue , that since euery body hath a kind of orbe of its owne exhalations , or vapors round about it selfe ( as is before declared , ) the vapors which are about one of the bodies , will more strongly and solidely ( that is in more aboundant and greater partes ) enter into the pores of the other body against which it is pressed , when they are opened and dilated : and thus they becoming common to both bodies , by flowing from the one , and streaming into the other , and sticking to them both will make them sticke to one an other . And then as they grow cold and dry , these litle partes shrinke on both sides ; and by their shrinking draw the bodies together ; and withall , do leaue greater pores by their being compressed together , then were there , when by heate and moysture they were dilated ; into which pores the circumstant cold partes do enter , and thereby do as it were wedge in the others ; and consequently , do make them hold firmely together the bodies , which they ioyne . But if art or nature should apply to this iuncture any liquor or vapour , which had the nature and power to insinuate it selfe more efficaciously to one of these bodies , then the glew which was between them did ; of necessity , in this case , these bodies must fall in pieces . And so it happeneth in the separation of mettalls by corrosiue waters ; as also in the precipitation of mettalls or of saltes when they are dissolued in such corrosiue waters , by meanes of other mettalls or saltes of a different nature : in both which cases the enterance of a latter body that penetrateth more strongly , and vniteth it selfe to one of the ioyned bodies but not to the other , teareth them asunder , and that which the piercing body reiecteth , falleth into little pieces ; and if formerly it were ioyned with the liquor , it is then precipitated downe from it in a dust . 9 Out of which discourse we may resolue the question of that learned and ingenious man Petrus Gassendus ; who , by experience found , that water impregnated to fullnesse with ordinary salt , would yet receiue a quantity of other salt ; and when it would imbibe no more of that , would neuerthelesse take into it a proportion of a third ; and so of seuerall kindes of saltes one after an other : which effect , he attributed to vacuites or porous spaces of diuers figures , that he conceiued to be in the water ; whereof , some were fitt for the figure of one salt , and some , for the figure of an other . Very ingeniously ; yet if I misse not my marke , most assuredly he hath missed his . For first , how could he attribute diuers sortes of vacuites to water , without giuing it diuers figures ? And this would be against his owne discourse , by which , euery body should haue one determinate naturall figure . Secondly ; I would aske him ; if he measured his water after euery salting ? And if he did , whether he did not find the quantity greater , then before that salt was dissolued in it ? Which if he did ( as without doubt he must ) then he might safely conclude , that his saltes were not receiued in vacuities ; but that the very substance of the water gaue them place , and so encreased by the receiuing of them . Thirdly , seeing that in his doctrine , euery substance hath a particular figure ; we must allow a strange multitude of different shapes of vacuities to be naturally in water ; if we will haue euery different substance wherewith it may be impregnated ( by making decoctions , extractions , solutions , and the like ) to find a fitt vacuity in the water to lodge it selfe in . What a difforme nette with a strāge variety of mashes would this be ? And indeed how extremely vncapable must it be of the quantity of euery various kind of vacuity that you will find must be in it ; if in euery solution of one particular substance , you calculate the proportion between it and the water that dissolueth it , and then multiply it according to the number of seuerall kindes of substances that may be dissolued in water ? By this proceeding , you will find the vacuities to exceed infinitely the whole body of the water ; euen so much that it could not afford subtile thriddes enough to hold it selfe together . Fourthly , if this doctrine were true it would neuer happen that one body or salt should precipitate downe to the bottome of the water , by the solution of an other in it , which euery Alchymist knoweth , neuer fayleth in due circumstances : for seeing that the body which precipitateth , and the other which remayneth dissolued in the water , are of different figures , and therefore do require different vacuities , they might both of them haue kept their places in the water , without thrusting one an other out of it . Lastly , this doctrine giueth no account why one part of salt is separated from an other by being putt in the water , and why the partes are there kept so separated , which is the whole effect of that motion which we call dissolution . The true reason therefore of this effect , 10 is ( as I conceiue ) that one salt maketh the water apt to receiue an other ; for the lighter salt being incorporated with the water , maketh the water more proper to sticke vnto an heauyer , and by diuiding the small partes of it to beare them vp , that otherwise would haue sunke in it . The truth and reason of which will appeare more plaine , if att euery ioynt , we obserue the particular steppes of euery saltes solution . As soone as you putt the first salt into the water , it falleth downe presently to the bottome of it ; and as the water doth by its humidity pierce by degrees the little ioyntes of this salt , so the small partes of it are by little and little separated from one an other , and vnited to partes of water . And so infusing more and more salt , this progresse will continue , vntill euery part of water is incorporated with some part of salt : and then , the water can no longer worke of it selfe but in coniunction to the salt with which it is vnited . After which , if more salt of the same kind be putt into the water ; that water so impregnated , will not be able to diuide it ; because it hath not any so subtile partes left , as are able to enter between the ioyntes of a salt so closely compacted : but may be compared to that salt , as a thing of equall drynesse with it ; and therefore is vnapt to moysten and to pierce it . But if you putt vnto this compound of salt and water , an other kind of salt that is of a stronger and a dryer nature then the former , and whose partes are more grossely vnited ; then the first salt dissolued in the water , will be able to gett in betwixt the ioyntes of the grosser salt , and will diuide it into little partes ; and will incorporate his already composed partes of salt and water , into a decompound of two saltes and water ; vntill all his partes be anew impregnated with the second grosser salt ; as before , the pure water was with the first subtiler salt . And so it will proceed on , if proportionate bodies be ioyned , vntill the dissoluing composition do grow into a thicke body . Vnto which discourse we may adde , that when the water is so fully impregnated with the first salt , as it will receiue no more , remayning in the temper it is in ; yet if it be heated , it will then afresh dissolue more of the same kind . Which sheweth , that the reason of its giuing ouer to dissolue , is for want of hauing the water diuided into partes little enough to sticke vnto more salt : which , as in this case the fire doth ; so peraduenture in the other , the acrimoniousnesse of the salt doth it . 11 And this is sufficient to giue curious wittes occasion by making further experiments , to search out the truth of this matter . Onely we may note what happeneth in most of the experiencies we haue mentioned ; to witt that thinges of the same nature do ioyne better and more easily then others that are more estranged from one an other . Which is very agreeable to reason ; seeing that if nature do intend to haue thinges consist long together , she must fitt them for such consistence . Which seemeth to proceed out of their agreement in foure qualities : first , in weight for bobies of diuers degrees in weight , if they be att liberty , do seeke diuers places ; and consequently , substances of like weight , must of necessity find one an other out , and croud together ; as we haue shewed , it is the natute of heate to make them do : now it is apparent that thinges of one nature , must in equall partes haue the same or a neere proportion of weight , seeing that in their composition , they must haue the same proportion of Elements . The second reason of the consistence of bodies together , that are of the same nature is , the agreement of their liquid partes , in the same degree of rarity and density : for as it is the nature of quantity in common to make all partes be one quantity ; so it is the nature of the degrees of quantity , when two partes do meete that are of the same degree , to make them one in that degree of quantity ; which is , to make them stick together in that degree of sticking , which the degree of density that is common to them both , maketh of its owne nature . Whereas , partes of different densities , can not haue this reason of sticking : though , peraduenture they may vpon some other ground , haue some more efficacious one . And in this manner , the like humide partes of two bodies , becoming one , the holes or receptacles in which those humide partes are contained must also needes be vnited . The third reason is the agreeable proportion , which their seuerall figures haue in respect of one an other : for if any humidity be extracted out of a mixed body , especially , by the vertue of fire ; it must haue left pores of such figures , as the humidity that is drawne out of them ▪ is apt to be cutt into ( for euery humide body not being absolutely humide , but hauing certaine dry partes mixed with it , is more apt for one kind of figure and greatnesse , then for an other ; ) and by consequence , whensoeuer that humidity shall meete againe with the body it was seuered from ; it will easily runne through and into it all , and will fill exactly the cauities and pores it possessed before . The last quality , in which bodies that are to consist long together , do agree , is the biggnesse of the humide and dry partes of the same body : for if the humide partes be too bigge for the dry ones , it is cleare that the dry ones must needes hang loosely together by them ; because their glew is in too greate a quantity . But if the humide partes bee too little for the dry ones , then of necessity some portion of euery little dry part must be vnfurnished of glew , by meanes whereof to sticke vnto his fellow : and so the sticking partes not being conueniently proportioned to one an other , their adhesion can not be so solide as if each of them were exactly fitted to his fellow . THE EIGHTEENTH CHAPTER . Of an other motion belonging to particular bodies , called Attraction ; and of certaine operations , termed Magicall . HAuing thus ended the two motions of rarefaction and of condensation ; 1 the next that offer themselues , are the locall motions which some bodies haue vnto others . These are sometimes performed by a plaine force in the body towardes which the motion is : and other whiles , by a hidden cause , which is not so easily discerned . The first , is chiefely that which is ordinarily said to be done by the force of nature to hinder Vacuum , and is much practised by nature ; as in drawing our breath , in sucking , and in many other naturall operations , which are imitated by art in making of pumpes ; syphons , and such other instruments ; and in that admirable experiment of taking vp a heauy marble stone meerely by an other lying flatt and smoothly vpon it , without any other connexion of the two stones together ; as also by that sport of boyes , when they spread a thinne moystned leather vpon a smooth broad stone , and presse it all ouer close to it , and then by pulling of a string fastened att the middle of the leather , they draw vp likewise the heauy stone . In all which , the first cause of the motion , proceedeth from that body towardes which the motion is made . And therefore , is properly called Attraction . For the better vnderstanding and declaring of which , lett vs suppose two marble stones , very broad and exceeding smoothly polished , to be laid one flatt vpon the other : and lett there be a ring fastened att the backe part of the vppermost stone ; and exactly in the middle of it . Then , by that ring , pull it vp perpendicularly and steadily , and the vndermost will follow sticking fast to the ouermost ; and though they were not very perfectly polished , yet the nethermost would follow for a while , if the ring be suddainely plucked vp ; but then it will soone fall downe againe . Now this plainely sheweth that the cause of their sticking so strongly together , when both the stones are very well polished , is for that nothing can well enter between them to part them ; and so , it is reduced to the shortnesse of the ayre that is betwixt them : which not being capable of so great an expansion , nor admitting to be diuided thickewayes so much as is necessary to fill the first growing distance , between the two stones till new ayre findeth a course thither , ( that so , the swelling of the one , may hinder vacuity , till the other come in to the rescue ; ) the two stones must needes sticke together to certaine limits ; which limits will depend of the proportion that is between the weight , and the continuity of the nethermost stone . 2 And when we haue examined this , we shall vnderstand in what sense it is meaned that Nature abhorreth from Vacuity , and what meanes she vseth to auoyde it . For , to putt it as an enemy that nature fighteth against ; or to discourse of effects that would follow from it , in case it were admitted , is a great mistake , and a lost labour ; seeing it is nothing ; and therefore , can do nothing : but is meerely a forme of expression to declare in short nothing else but that it is a contradiction , or implication in termes , and an impossibility in nature , for vacuity to haue , or to be supposed to haue a Being . Thus then , since in our case , after we haue cast all about , we can pitch vpon nothing to be considered , but that the two stones do touch one an other , and that they are weighty ; we must apply our selues onely to reflect vpon the effects proceeding from these two causes , their contiguity and their heauynesse ; and we shall find that as the one of them , namely the weight hindereth the vndermost from following the vppermost , so , contiguity obligeth it vnto that course ; and according as the one ouercometh the other , so will this action be continued or interrupted . Now that contiguity of substances do make one follow an other , is euident by what our Masters in Metaphysickes teach vs ; when they shew that without this effect no motion att all could be made in the world , nor no reason could be giuen , for those motions we dayly see . For since the nature of quantity is such , that whensoeuer there is nothing between two partes of it , they must needes touch and adhere and ioyne to one an other , ( for how should they be kept asunder when there is nothing betweene them to part them ? ) if you pull one part away , eyther some new substance must come to de close vnto that which remoueth ; or else the other which was formerly close to it , must still be close to it , and so follow it : for if nothing do come between , it is still close to it . Thus then , it being necessary that something must be ioyned close to euery thing ; vacuity , ( which is nothing ) is excluded from hauing any being in nature . And when we say that one body must follow an other to auoyde vacuity ; the meaning is , that vnder the necessity of a contradiction they must follow one an other , and that they can not do otherwise . For it would be a contradiction to say that nothing were between two thinges and yet that they are not ioyned close to one an other . And therefore if you should say it , you would in other wordes say , they are close together , and they are not close together . In like manner , to say that vacuity is any where , is a pure contradiction ; for vacuity being nothing , hath no Being att all : and yet by those wordes it is said to be in such a place ; so that they affirme it to be and not to be , att the same time . But now lett vs examine if there be no meanes to auoyde this contradiction and vacuity , 3 other then by the adhesion , and following of one body vpon the motion of an other , that is closely ioyned to it and euery where contiguous . For sense is not easily quieted with such Metaphysicall contemplations , that seeme to repugne against her dictamens ; and therefore for her satisfaction we can do no lesse then giue her leaue to range about , and cast all wayes in hope of finding some one that may better content her : which when she findeth that she can not , she will the lesse repine to yield her assent to the rigourous sequeles and proofes of reason . In this difficulty then , after turning on euery side , I for my part can discerne no pretence of probability , in any other meanes then in pulling downe the lower stone by one corner ; that so there may be a gaping between the two stones , to lett in ayre by little and little . And in this case you may say that by the interuention of ayre , vacuity is hindered , aud yett the lower stone is left att liberty to follow its owne naturall inclination , and be gouerned by its weight . But indeed , if you consider the matter well ; you will find that the doing this , requireth a much greater force , then to haue the lower stone follow the vpper : for it can not gape in a straight line , to lett in ayre ; since in that position , it must open at the bottome where the angle is made , at the same time that it openeth at the mouth : and then ayre requiring time to passe from the edges to the bottome , it must in the meane while fall into the contradiction of vacuity . So that if it should open to lett in ayre ; the stone , to compasse that effect , must bend , in such sort as wood doth when a wedge is putt into it to cleaue it . Iudge then what force it must be that should make hard marble of a great thicknesse bend like a wand ; and whether it would not rather breake and slide off , then do so : you will allow that a much lesse , will raise vp the lower stone together with the vppermost . It must then of necessity fall out , that it will follow it , if it be moued perpendicularly vpwardes . And the like effect will be though , it should be raysed at oblique angles , so that the lowermost edge do rest all the way vpon some thing that may hinder the inferior stone from sliding aside from the vppermost . 4 And this is the very case of all those other experiments of art and nature , which we haue mentioned aboue : for the reason holdeth as well in water and in liquide thinges ; as in solide bodies ; vntill the weight of the liquide body ouercometh the continuity of it : for then , the thridde breaketh , and it will ascend no higher . Which height , Galileo telleth vs from the workmen in the Arsenall of Venice , is neere 40. foote ; if the water be drawne vp in a close pipe , in which the aduantage of the sides helpeth the ascent . But others say that the inuention is enlarged , and that water may be drawne to what height one pleaseth . Howsoeuer , the force which nature applyeth to maintaine the continuity of quantity , can haue no limitt , seeing it is grounded vpon contradiction . And therefore Galileo was much mistaken , when he throught to make an instrument whereby to discouer the limits of this force . We may then conclude that the breaking of the water must depend from the strength of other causes . As for example when the grauity is so great by encreasing the bulke of the water , that it will eyther ouercome the strength of the pipe , or else make the sucker of the pumpe rather yield way to ayre , then draw vp so great a weight : for which defects , if remedies be found , the art may surely be enlarged without end . 5 This is particular in a syphon ; that when , that arme of it which hangeth out of the water is lower then the superficies of the water ; then , it will runne of it selfe ; after it is once sett on running by sucking . The reason whereof is , because the weight which is in water pendant , is greater then the weight of the ascending water ; and thereby supplyeth the want of a continuall sucker . But if the nose of that arme that hangeth out of the water , be but euen with the water ; then the water will stand still in both pipes , or armes of the syphon , after they are filled with sucking . But if by the running out of the water , the outward pipe do grow shorter then to reach as low as the superficies of the water in the fountaine from whence it runneth ; in this case , the water in each arme of the syphon , will runne backe into the fountaine . Withall , it is to be noted , that though the arme which is out of the water be neuer so long , yet if it reach not lower then the superficies of the fountaine ; the ouer quantity and weight of the water there , more then in the other arme , helpeth it nothing to make it runne out . Which is , because the decliuity of the other arme , ouerrecompenceth this ouerweight . Not that the weight in the shorter pipe , hath so much force as the weight in the longer pipe : but because it hath more force then the greater weight doth exercise there in its running ; for the greatest part of its force , tendeth an other way then to the end of the pipe ; to witt , perpendicularly towardes the center . And so is hindered from effect , by the great sloaping or little decliuity of the pipe vpon which it leaneth . But some considering how the water that is in the longer arme of the syphon is more in quantity then the water that is in the other arme of it whereat it runneth out , 6 do admire why the greater quantity of water doth not draw backe the lesse into the cisterne , but suffereth it selfe to be lifted vp , and drayned away as if it runne steeply downewardes . And they imagine , that hence may be deduced , that the partes of water in the cisterne doe not weigh as long as they are within the orbe of their owne body . Vnto when we answere ; that they should consider how that to haue the greater quantity of water , which is in the longer arme of the syphon ( which arme is immersed in the water of the cisterne ) to draw backe into the cisterne the water which is in the other arme of the syphon that hangeth out in the ayre ; it must , both raise as much of the water of the cisterne as its owne bulke is , aboue the leuell which att present the whole bulke of water hath ; and withall it must att the same time pull vp the water which is in the other arme . Now it is manifest , that these two quantities of water together , are heauyer then the water in the sunke arme of the syphon ; since one of them single , is equall vnto it . And by consequence , the more water in the sunke arme , can not weigh backe the lesse water in the hanging arme ; since that , to do that , it must att the same time weigh vp ouer and aboue , as much more in the cisterne as it selfe weigheth . But turning the argument ; I say , that if once the arme of the syphon that is in the ayre , be supposed to draw any water , be it neuer so little , out of the cisterne ( whether occasioned by sucking or by whatsoeuer other meanes ) it followeth that as much water as is drawne vp , aboue the leuell of the whole bulke in the cisterne , must needes presse into the suncken arme from the next adiacent partes , ( that is , from the bottome ) to supply its emptying ; and as much must of it selfe presse downe from aboue ( according to its naturall course , when nothing violenteth it ) to rest in the place , that the ascending water ( which is lower then it ) leaueth att liberty for it to take possession of . And then it can not be doubted ; but that , this descending water , hauing all its weight in pressing downe , applyed to driue vp the rising water in the sunke arme of the syphon ; and the water in the other arme of the syphon without , hauing all its weight in running out applyed att the same time to draw vp the same water in the sunke arme ; this single resistant must yield to their double and mastering force . And consequently , the water in the arme of the syphon that is in the ayre , must needes draw the water that is in the other immersed arme as long as the end of its pipe reacheth lower then the leuell of the water in the cisterne ; for so long it appeareth by what we haue said , it must needes be more weighty ; since part of the rising water in the sunke arme of the syphon , is counterpoysed by as much descending water in the cisterne . And thus it is euident , that out of this experiment it can not be inferred that partes of water do not weigh within the orbe of their owne whole : but onely , that two equall partes of water in their owne orbe ( namely that which riseth in the sunken arme , and that which presseth downe from the whole bulke in the cisterne ) are of equall weight and do ballance one an othet . So that neuer so little oddes between the two counterpoysing parcells of water which are in the ayre must needes make the water runne out att that end of the syphon , where the ouerweight of water is . 7 The attraction whose cause next to this is most manifest , is that which is made by the force of heate or of fire ; for we see that fire , euer draweth ayre vnto it ; so notably , that if in a close roome there be a good fire , a man that standeth att the dore or att the window ( especially without ) shall heare such a noise that he will thinke there is a great wind within the chamber . The reason of this attraction is , that fire rarifying the ayre which is next vnto it ; and withall spending it selfe perpetually , causeth the ayre and his owne body mingled together , to fly vp through the chimney or by some other passage . Whence it followeth of necessity that the next body must succeed into the place of the body that is flowne away . This next body generally is ayre , whose mobility and fluidity beyond all other bodies , maketh it of all others the fittest to be drawne ; and the more of it that is drawne the more must needes follow . Now if there be floating in this ayre any other atomes subiect to the current which the ayre taketh ; they must also come with it to the fire , and by it , must be rarifyed , and be exported out of that little orbe . Hence it is , that men ( with very good reason ) do hold that fire ayreth a chamber , as we terme it , that is , purifyeth it ; both because it purifyeth it as wind doth by drawing a current of ayre into it that sweepeth through it , or by making it purify it selfe by motion , as a streame of water doth by running ; as also , because those vapours which approach the fire , are burned and dissolued . So that the ayre being noysome and vnwholesome by reason of its grossenesse , proceeding from its standing vnmoued ( like a stagnation of dead water , in a marish place ) the fire taketh away that cause of annoyance . By this very rule we learne that other hoat thinges , 8 which participate the nature of fire , must likewise ( in other respects ) haue a resemblance in this quality . And accordingly wee see that hoat loafes in a bakers shoppe newly drawne out of the ouen , are accounted to draw vnto them any infection which is in the ayre . The like we say of onyons , and other strong breathing substances ; which by their smell shew much heate in them . In like manner it is conceiued that pigeons , and rabets , and catts easily take infection , by reason of their extraordinary warmth which they haue in themselves . And this is confirmed by the practise of Physitians , who vse to lay warme pigeons newly killed to the feete , wristes , or heades of sicke persons ; and young puppies to their stomakes , and sometimes certaine hoat gummes to their nauels ; to draw out such vapors or humors as infest the body : for the same reason they hang amuletes of arsenike , sublimate , dryed toades or spiders , about their patients neckes , to draw vnto them venimous qualities from their bodies . Hence also it is , that if a man be strucken by a viper or a scorpion , they vse to breake the body of the beast it selfe that stung him ( if they can gett it ) vpon the wound : but if that beast be crawled out of their finding , they do the like by some other venimous creature ; as I haue seene a bruised toad layed to the biting of a viper . And they manifestly perceiue the applyed body , to swell with the poyson sucked out from the wound , and the patient to be relieued and haue lesse poyson ; in the same manner as by cupping glasses , the poyson is likewise drawne out from the wound : so that you may see , the reason of both , is the very same ; or att the least very like one an other . Onely , we are to note , that the proper body of the beast out of which the venome was driuen into the wound , is more efficacious then any other to sucke it out . And the like is to be obserued in all other kindes , that such vapors as are to be drawne , do come better and incorporate faster in bodies of like nature , then in those which haue onely the common conditions of heate and drynesse ; the one of which serueth to attract ; the other to fasten and incorporate into it selfe the moisture which the first draweth vnto it . So we see that water soaketh into a dry body , whence it was extracted , allmost inseparably , and is hidden in it ; as when it raineth first after hoat weather , the ground is presently dryed after the shoure . Likewise we see that in most ciments , 9 you must mingle a dust of the nature of the thinges which are to be cimented , if you will haue them bind strongly . Out of this discourse , we may yield a reason for those magicall operations , which some attribute to the Diuels assistance ; peraduenture because mans wickednesse hath beene more ingenious then his good will ; and so hath found more meanes to hurt then to helpe ; nay when he hath arriued some way to helpe , those very helpes haue vndergone the same calumny ; because of the likenesse which their operations haue to the others . Without doubt very vniustly , if there be truth in the effects . For where haue we any such good suggestions of the enemy of mankind proposed vnto vs , that we may with reason beleeue he would duly , settledly , and constantly concurre to the helpe and seruice of all those he so much hateth , as he must needes do if he be the Author of such effects ? Or is it not a wrong to almighty God , and to his carefull instruments ; rather to impute vnto the Diuell the aydes which to some may seeme supernaturall , then vnto them of whom we may iustly beleeue and expect such good officies and assistances ? I meane , those operations , both good and bad , which ordinarily are called Magneticall , though peraduenture wrongfully , as not hauing that property which denominateth the loadestone . One thing I may assure , that if the reportes be true , they haue the perfect imitation of nature in them . As for example ; that the weapons salue , or the sympathetike pouder doth require in the vsing it , to be conserued in an equall and moderate temper : and that the weapon which made the wound , or the cloth vpon which the blood remaineth that issued from it , be orderly and frequently dressed ; or else the wounded person will not be cured : likewise the steame or spirits , which att the giuing of the wound did enter into the pores of the weapon , must not be driuen out of it , ( which will be done by fire ; and so when it is heated by holding ouer coales , you may see a moysture sweate out of the blade att the opposite side to the fire , as farre as it entered into the wounded persons body ; which being once all sweated out , you shall see no more the like steame vpon the sword ) neyther must the blood be washed out of the bloody cloth ; for in these cases , the pouder , or salue , will worke nothing . Likewise , if there be any excesse eyther of heate or of cold in keeping the medicated weapon or cloth ; the patient feeleth that , as he would do , if the like excesse were in any remedy that were applyed to the wound it selfe : likewise if the medicated weapon or bloody cloth , be kept too close , no effect followeth : likewise , the natures of the thinges vsed in these cures are of themselues soueraigne for healing the like griefes though peraduenture too violent if they were applyed in body without much attenuation . And truly if we will deny all effects of this kind , we must in a manner renounce all humane fayth : men of all sortes and qualities ( and many of them such in my owne knowledge , as I can not question their prudence in obseruing , or their sincerity in relating ) hauing very frequently made experience of such medicines , and all affirming after one fashion to haue found the same effects . Adde to these , the multitude of other like effects , appearing or conceited to appeare in other thinges . In some countries it is a familiar disease with kine to haue a swelling in the soales of their feete : and the ordinary cure is , to cutt a turfe vpon which they haue troden with their sore foote , and to hang it vpon a hedge ; and as that dryeth away , so will their sore amend . In other partes they obserue , that if milke newly come from the cowe , do in the boyling runne ouer into the fire ; and that this do happen often , and neere together to the same cowes milke ; that cowe will haue her vdder sore and inflamed : and the preuention is to cast salt immediately into the fire vpon the milke . The herbe Persicaria if it be well rubbed vpon wartes , and then be layed in some fitt place to putrify , causeth the wartes to weare away as it rotteth : some say the like of fresh beefe . Many examples also there are of hurting liuing creatures by the like meanes ; which I sett not downe for feare of doing more harme by the euill inclination of some persons into whose handes they may fall ; then profitt by their knowing them , vnto whom I intend this worke . But to make these operations of nature , not incredible ; lett vs remember how we haue determined that euery body whatsoeuer , doth yield some steame , or vent a kind of vapour from it selfe ; and consider , how they must needes do so most of all , that are hoat and moyst , as blood and milke are , and as all woundes and sores generally are . We see that the foote of a hare or deere leaueth such an impression where the beast hath passed , as a dog can discerne it a long time after : and a foxe breatheth out so strong a vapour , that the hunters themselues can wind it a great way of , and a good while after he is parted from the place . Now ioyning this , to the experiences we haue already allowed of , concerning the attraction of heate ; wee may conclude that if any of these vapours do light vpon a solide warme body , which hath the nature of a source vnto them , they will naturally congregate and incorporate there ; and if those vapors be ioyned with any medicatiue quality or body , they will apply that medicament better then any surgeon can apply it . Then , if the steame of blood and spirits , do carry with it from the weapon or cloth , the balsamike qualities of the salue or pouder , and with them do settle vpon the wound ; what can follow but a bettering in it ? Likewise , if the steame of the corruption that is vpon the clodde , do carry the drying quality of the wind which sweepeth ouer it when it hangeth high in the ayre , vnto the sore part of the cowes foote ; why is it not possible that it should dry the corruption there , as well as it dryeth it vpon the hedge ? And if the steame of burned milke cā hurt by carrying fire to the dugge ; why should not salt cast vpon it , be a preseruatiue against it ? Or rather , why should not salt hinder the fire from being carryed thither ? Since the nature of salt , alwayes hindereth and suppresseth the actiuity of fire : as we see by experience when we throw salt into the fire below , to hinder the flaming of soute in the toppe of a chimney : which presently ceaseth , when new fire from beneath doth not continue it . And thus we might proceed in sundry other effects , to declare the reason and the possibility of them ; were we certaine of the truth of them : therefore we remitt this whole question , to the autority of the testimonies . THE NINETEENTH CHAPTER . Of three other motions belonging to particular bodies Filtration , Restitution , and Electricall attraction . 1 AFter these , lett vs cast our eye vpon an other motion , very familiar among Alchymistes ; which they call Filtration . It is effected by putting one end of a tongue , or labell of flannen , or of cotton , or of flaxe , into a vessell of water , and letting the other end hang ouer the brimme of it . And it will by little and little draw all the water out of that vessell ( so that the end which hangeth out be lower then the superficies of the water ) and will make it all come ouer into any lower vessell you will reserue it in . The end of this operation is , when any water is mingled with grosse and muddy partes ( not dissolued in the water ) to separate the pure and light ones from the impure . By which we are taught that the lighter partes of the water , are those which most easily do catch . And if we will examine in particular , how it is likely this businesse passeth ; wee may conceiue that the body or linguet by which ●h● water ascendeth , being a dry one , some lighter partes of the water , whose chance it is to be neere the clymbing body of flaxe , do beginne to sticke fast vnto it : and then , they require nothing neere so great force , nor so much pressing , to make them clymbe vp along the flaxe , as they would do to make them mount in the pure ayre . As you may see , if you hold a sticke in running water , sheluing against the streame : the water will runne vp along the sticke , much higher then it could be forced vp in the open ayre without any support , though the Agent were much stronger then the current of the streame . And a ball will vpon a rebound , runne much higher vp a sheluing board , then it would if nothing touched it . And I haue beene told that if an eggeshell filled with dew bee sett att ●he foote of a hollow sticke , the sunne will draw it to the toppe of the sheluing sticke , whereas without a proppe , it will not stirre it . With much more reason then , we may conceiue that water finding as it were little steppes in the cotton to facilitate its iourney vpwardes , must ascend more easily then those other thinges do , so as it once receiue any impulse to driue it vpwardes : for the grauity both of that water which is vpon the cotton , as also , of so many of the confining partes of water as can reach the cotton ; is exceedingly allayed , eyther by sticking vnto the cotton , and so weighing in one bulke with ●hat dry body ; or else , by not tending downe straight to the center , but resting as it were vpon a steepe plaine ( according to what we said of the arme of a syphon that hangeth very sloaping out of the water , and therefore draweth not after it a lesse proportion of water in the other arme that is more in a direct line to the center : ) by which meanes the water , as soone as it beginneth to clymbe , cometh to stand in a kind of cone ; nether breaking from the water below , ( its bulke , being bigge enough to reach vnto it ) nor yet falling downe vnto it . But our chiefe labour must be , 2 to find a cause that may make the water beginne to ascend . To which purpose , consider how water , of its owne nature , compresseth it selfe together , to exclude any other body lighter then it is . Now in respect of the whole masse of the water , those partes which sticke to the cotton , are to be accounted much lighter then water ; not , because in their owne nature they are so ; but for the circumstances which accompany them , and do giue them a greater disposition to receiue a motion vpwardes then much lighter bodies , whiles they are destitute of such helpes . Wherefore , as the bulke of water weighing and striuing downewardes ; it followeth that if there were any ayre mingled with it , it would , to possesse a lesser place , driue out the ayre : so here in this case , the water that is att the foote of the ladder of cotton , ready to clymbe with a very small impulse , may be after some sort compared ( in respect of the water ) to ayre by reason of the lightnesse of it : and consequently , is forced vp by the compressing of the rest of the water round about it . Which no faster getteth vp , but other partes att the foote of the ladder do follow the first , and driue them still vpwardes along the towe ; and new ones driue the second , and others the third , and so forth . So that with ease they clymbe vp to the toppe of the filter , still driuing one an other forwardes , as you may do a fine towel through a muskett barrell : which though it be too limber to be thrust straight through ; yet cramming still new partes into it att the length you will driue the first quite through . And thus , when these partes of water are gott vp to the toppe of the vessell on which the filter hangeth , and ouer it on the other side by sticking still to the towe , and by their naturall grauity , against which nothing presseth on this side the labell ; they fall downe againe by little and little , and by droppes breake againe into water in the vessell sett to receiue them . But now if you aske why , it will not droppe vnlesse the end of the labell that hangeth , 3 be lower then the water . I conceiue it is because the water which is all along vpon the flannen , is one continued body hanging together , as it were a thridde of wyre ; and is subiect to like accidents as such a continued body is . Now suppose you lay a wyre vpon the edge of the basin , which the filter resteth vpon ; and so make that edge the center to ballance it vpon : if the end that is outermost be heauyest , it will weigh downe the other ; otherwise , not . So fareth it with this thridde of water : if the end of it that hangeth out of the pott , that is to be filtred be longer , and consequently heauyer , then that which riseth ; it must needes raise the other vpwardes , and fall it selfe downewardes . Now the raising of the other , implyeth lifting more water from the cisterne , and the sliding of it selfe further downewardes , is the cause of its conuerting into droppes . So that the water in the cisterne serueth like the flaxe vpon a distaffe , and is spunne into a thridde of water , still as it commeth to the flannen by the drawing it vp , occasioned by the ouerweight of the thridde on the other side of the center . Which to expresse better by a similitude in a solide body : I remēber I haue oftētimes seene in a Mercers shoppe , a great heap of massy goldlace lye vpon their stall ; and a little way aboue it a round smooth pinne of wood , ouer which they vse to hale their lace when they wind it into bottomes . Now ouer this pinne , I haue putt one end of the lace ; and as long as it hung no lower thē the board vpō which the rest of the lace did lye , it stirred not ; for as the weight of the loose end carried it one way , so the weight of the other side where the whole was , drew it the other way , and in this manner kept it in equilibrity . But as soone as I drew on the hāging end to be heauyer thē the clymbing side ( for no more weigheth thē is in the ayre , that which lyeth vpon the board , hauing an other cēter ) then it began to roule to the ground ; and still drew vp new partes of that which lay vpon the board , vntill all was tumbled downe vpon the floore . In the same manner it happeneth to the water ; in which , the thridde of it vpon the filter is to be compared fittly vnto that part of the lace which hung vpon the pinne ; and the whole quantity in the cisterne , is like the bulke of lace vpon the shoppeboard ; for as fast as the filter draweth it vp , it is conuerted into a thridde like that which is already vpon the filter : in like manner as the wheele conuerteth the flaxe into yarne , as fast as it draweth it out from the distaffe . 4 Our next consideration , will very aptly fall vpon the motion of those thinges , which being bent , do leape with violence to their former figure : whereas others returne but a little ; and others do stand in that ply , wherein the bending of them hath sett them . For finding the reason of which effects , our first reflection may be to note , that a superficies which is more long then broad , containeth a lesse floore then that whose sides are equall , or neerer being equall : and that of those surfaces whose lines and angles are all equall , that which hath most sides and angles , containeth still the greater floore . Whence it is that Mathematicians conclude a circle to be the most capacious of all figures : and what they say of lines in respect of a superficies ; the same , with proportion they say of surfaces in respect of the body contained . And accordingly we see by consequence , that in the making a bagge of a long napkin , if the napkin be sowed together longwise , it holdeth a great deale lesse then if it be sowed together broadwise . By this we see plainely , that if any body which is in a thicke and short figure , be forced into a thinner ( which by becoming thinner , must likewise become eyther longer or broader ; for what it looseth one way it must gett an other ) then that superfieies must needes be stretched ▪ which in our case , is a Physicall outside , or materiall part of a solide body , not a Mathematicall consideration of an indiuisible Entity . We see also that this change of figures happeneth in the bending of all those bodies ; whereof we are now enquiring the reason why some of them restore themselues to their originall figures , and others stand as they are bent . Then to begin with the latter sort , we find that they are of a moist nature ; as among mettalls , lead , and tinne , and among other bodies , those which we account soft . And we may determine that this effect proceedeth , partly from the humidity of the body that standeth bent ; and partly from a drynesse peculiar to it that comprehendeth and fixeth the humidity of it . For by the first , they are rendred capable of being driuen into any figure , which nature or art desireth : and by the second , they are preserued from hauing their grauity putt them out of what figure they haue once receiued . But because these two conditions , are common to all solide bodies , we may conclude , that if no other circumstance concurred , the effect arising out of them would likewise be common to all such : and therefore , where we find it otherwise , we must seeke further for a cause of that transgression . As for example , if you bend the bodies of young trees , or the branches of others , they will returne to their due figure . It is true , they will sometime leane towardes that way they haue beene bent : as may be seene , euen in great trees after violent tempestes ; and generally the heades of trees , and the eares of corne , and the growne hedgerowes , will all bend one way in some countries , where some one wind hath a maine predominance and raigneth most continually , as neere the sea-shore vpon the westerne coast of England ( where the southwest wind bloweth constantly the greatest part of the yeare ) may be obserued : but this effect proceeding from a particular and extraordinary cause , concerneth not our matter in hand . We are to examine the reason of the motion of Restitution , which we generally see in yong trees , and branches of others , as we said before . In such , we see that the earthy part which maketh them stiffe ( or rather , starke ) aboundeth more in them then in the others that stand as they are bent : att the least in proportion to their natures ; but I conceiue this is not the cause of the effect we enquire about ; but that it is a subtile spirit which hath a great proportion of fire in it . For as in rarefaction , we found that fire , which was eyther within or without the body to be rarifyed , did cause the rarefaction , eyther by entering into it , or by working within it : so seeing here the question is , for a body to goe out of a lesser superficies into a greater ( which is the progresse of rarefaction ; and happeneth in the motion of restitution ; ) the worke must needes be done by the force of heate . And because , this effect proceedeth euidently , out of the nature of the thing in which it is wrought , and not from any outward cause , we may conclude it hath its origine from a heate that is within the thing it selfe or else that was in it , and may be pressed to the outward partes of it , and would sinke into it againe . As for example , when a yong tree is bended ; both euery mans conceite is , and the nature of the thing maketh vs beleeue , that the force which bringeth the tree backe againe to its figure , cometh from the inner side that is bent ; which is compressed together , as being shrunke into a circular figure from a straight one : for when solide bodies that were plaine on both sides , are bent so as on each side to make a portion of a circle , the conuexe superficies will be longer then it was before , when it was plaine , but the concaue will be shorter . And therefore we may conceiue that the spirits which are in the contracted part , ( being there squeezed into lesse roome , then their nature well brooketh ) do worke themselues into a greater space ; or else , that the spirits which are crushed out of the conuexe side by the extension of it , but do remaine besieging it , and do striue to gett in againe , ( in such manner as we haue declared when we spoke of attraction , wherein we shewed how the emitted spirits of any body will moue to their owne source , and settle againe in it , if they be within a conuenient compasse ; ) and accordingly do bring backe the extended partes to their former situation ; or rather that both these causes do in their kindes concurre to driue the tree into its naturall figure . 5 But as we see when a sticke is broken , it is very hard to replace all the splinters , euery one in its proper situation ; so it must of necessity fall out in this bending , that certaine insensible partes both inward and outward are thereby displaced , and can hardly be perfectly reioynted . Whence it followeth that as you see the splinters of a halfe broken sticke , meeting with one an other do hold the sticke somewhat crooked ; so these inuisible partes do the like in such bodies as after bending stand a little that way . But because they are very little ones , the tree or the branch that hath beene neuer so much bended , may ( so nothing be broken in it ) be sett straight againe by paines , without any notable detriment of its strength . And thus you see the reason of some bodies returning in part to their naturall figure , after the force leaueth them that did bend them . Out of which you may proceed to those bodies that restore themselues entirely : whereof steele is the most eminent . And of it , we know that there is a fiery spirit in it , which may be extracted out of it , not only by the long operations of calcining , digesting and distilling it ; but euen by grosse heating it , and then extinguishing it in wine and other conuenient liquors , as Physitians vse to do . Which is also confirmed by the burning of steele dust in the flame of a candle , before it hath beene thus wrought vpon , which afterwardes it will not do : whereby we are taught that originally there are store of spirits in steele , till they are sucked out . Being then assured , that in steele there is such aboundance of spirits ; and knowing that it is the nature of spirits to giue a quicke motion ; and seeing that duller spirits in trees do make this motion of Restitution ; we neede seeke no further , what it is that doeth it in steele , or in any other thinges that haue the like nature : which through the multitude of spirits that abound in them ( especially steele ) do returne backe with so strong a ierke , that their whole body will tremble a great while after , by the force of its owne motion . By what is said , 6 the nature of those bodies which do shrinke and stretch , may easily be vnderstood : for they are generally composed of stringy partes , vnto which , if humidity happen to arriue , they grow thereby thicker and shorter . As we see that droppes of water getting into a new roape of a welle , or into a new cable , will swell it much thicker , and by consequence , make it shorter . Galileus noteth such wetting to be of so great efficacy , that it will shrinke a new cable , and shorten it notably ; notwithstanding , the violence of a tempest and the weight and ierkes of a loaden shippe , do straine it what is possible for them to stretch it . Of this nature , leather seemeth to be , and parchment , and diuers other thinges , which if they be proportionably moystned , ( and no exterior force be applyed to extend them ) will shrinke vp ; but if they be ouerwetted , they will become flaccide . Againe , if they be soddainely dryed , they will shriuell vp ; but if they be fairely dryed after moderate wetting , they will extend themselues againe to their first length . The way hauing been opened by what we haue discoursed , 7 before we came to the motion of Restitution , towardes the discouery of the manner how heauy bodies may be forced vpwardes contrary to their naturall motion , by very small meanes in outward appearance ; lett vs now examine ( vpon the same groundes ) if like motions to this of water , may not be done in some other bodies in a subtiler manner . In which , more or lesse , needeth not trouble vs ; since we know , that neyther quantity , nor the operations of it , do consist in an indiuisible , or are limited to determined periodes they may not passe . It is enough for vs to find a ground for the possibility of the operation : and then the perfecting of it and the reducing it to such a height as att the first might seeme impossible and incredibile , we may leaue to the oeconomy of wise nature . He that learneth to read , write , or to play on the lute , is in the beginning , ready to loose hart att euery steppe ; when he considereth with what labour , difficulty and slownesse , he ioyneth the letters , spelleth syllabes , formeth characters , fitteth and breaketh his fingers ( as though they were vpon the racke ) to stoppe the right frettes and to touch the right stringes . And yet you see how strange a dexterity is gained in all these by industry and practise ; and a readinesse beyond what we could imagine possible , if we saw not dayly the effects . If then we can but arriue to decypher the first characters of the hidden Alphabet we are now taking in hand , and can but spellingly reade the first syllabes of it ; we neede not doubt , but that the wise Author of nature in the masterpiece of the creature ( which was to expresse the excellency of the workeman ) would with excellent cunning and art dispose all circumstances so aptly , as to speake readily a complete language rising from those Elements ; and that should haue as large an extent in practise and expression , beyond those first principles , which we like children onely lispe out ; as the vast discourses of wisest and most learned men , are beyond the spellinges of infantes : and yet those discourses spring from the same roote , as the others spellinges doe , and are but a raysing of them to a greater height ; as the admired musike of the best player of a lute or harpe , that euer was , is deriued from the harsh twanges of course bowestringes , which are composed together , and refined , till att length they arriue to that wonderfull perfection . And so without scruple , we may in the businesse we are next falling vpon , conclude that the admirable and almost miraculous effects we see , are but the eleuating to a wonderfull height those very actions and motions which we shall produce as causes and principles of them . 8 Letr vs then suppose , that there is a solide hard body , of an vnctuous nature ; whose partes are so subtile and fiery , that with a little agitation they are much rarifyed , and do breath out in steames , ( though they be too subtile for our eyes to discerne ) like vnto the steame that issueth from sweating men or horses , or like the steame that flyeth from a candle when it is putt out : but that these steames , as soone as they come into the cold ayre , are by that cold soddainely condensed againe ; and by being condensed , do shorten themselues , and by little and little do retire , till they settle themselues vpon the body from whence they sprung : in such manner as you may obserue , the little tender hornes of snailes vse to shrinke backe if any thing touch them , till they settle in little lumpes vpon their heades . If I say these stringes of bituminous vapour should in their way outwardes meete with any light and spungie body , they would pierce into it , and settle in it ; and if it were of a competent biggenesse for them to wield , they would carry it with them which way soeuer they goe ; so that if they shrinke backe againe to the fountaine from whence they came , they must needes carry backe with them the light spungy body they haue fixed their dartes in . Consider then , that how much heate rarifyeth , so much cold cōdenseth : and therefore such partes as by agitatiō were spūne out into a subtile thridde of an inch long for exāple , as they coole , do grow bigger and bigger , and consequently shorter and shorter , till att length , they gather thēselues backe into their maine body ; and there they settle againe in cold bitumen as they were att the first ; and the light body that they sticke vnto , is drawne backe with them , and consequently sticketh to the superficies of the bitumen . As if something were tyed att one end of a lutestring extended to its vtmost capacity , and the other end were fastened to some pinne ; as the string shrinketh vp , so that which is tyed att it , must needes moue neerer and neerer the pinne : which artifice of nature iugglers do imitate , when by meanes of an vnseene haire , they draw light bodies to them . Now if all this operation be done , without your seeing the little thriddes which cause it ; the matter appeareth wonderfull and strange . But when you consider this progresse that we haue sett downe , you will iudge it possible . And this seemeth to be the case of those bodies which we call Electricall ; as yellow amber , iett , and the like . All which , are of a bituminous vnctuous nature , as appeareth by their easy combustibility and smell , when they are burned . And if some do not so apparently shew this vnctuous nature , it is because eyther they are too hard , or else they haue a high degree of aqueous humidiry ioyned with their vnctuosity : and in them the operation will be duller in that proportion ; for as we see that vnctuous substances are more odoriferous then others , and do send their steames further off , and more efficaciously ; so we can not doubt but that such bodies as consist in a moist nature do accordingly send forth their emanations in a feebler proportion . Yet that proportion will not be so feeble , but that they may haue an Electricall effect , as well as the more efficacious Electricall bodies , which may be perceptible , if exact experience be made by an instrument like the mariners needle ; as our learned countryman Doctor Gilbert teacheth . But that in those eminent agents , the spirits , whereby they attract , are vnctuous , is plaine , because the fire consumeth them ; and so if the agents be ouerheated they can not worke ; but moderate heate euen of fire encreaseth their operation . Againe , they are clogged by mysty ayre , or by wetting : and likewise , are pierced through and cutt asunder by spiritt of wine or aquae ardentes ; but oyle doth not hurt them . Likewise , they yield more spirits in the sunne then in the shade ; and they continue longer , when the ayre is cleared by North or by Easterne windes . They require to be polished , eyther because the rubbing which polisheth them , doth take off from their surfaces the former emanations , which returning backe do sticke vpon them , and so do hinder the passage of those that are within ; or else , because their outsides may be foule ; or lastly , because the pores may be dilated by that smoothing . Now that hardnesse and solidity is required ; doth argue that these spirits must be quicke ones , that they may returne smartly , and not be lost through their languishing in the ayre . Likewise , that all bodies which are not eyther exceeding rare , or else sett on fire , may be drawne by these vnctuous thriddes ; concludeth that the quality by which they do it , is a common one that hath no particular contrarieties ; such a one as we see is in grease or in pitch to sticke to any thing ; from which , in like manner nothing is exempted but fire and ayre . And lastly , that they worke most efficaciously , when they are heated by rubbing , rather then by fire ; sheweth that their spirits are excitated by motion , and are thereby made to flye abroad ; in such manner as we see in pomanders , and in other perfumes , which must be heated if you will haue them communicate their sent : and alike effect as in them , agitation doth in iett , yellow amber , and such other Electricall bodies ; for if vpon rubbing them , you putt them presently to your nose , you will discerne a strong bituminous smell in them ; all which circumstances do shew that this Electricall vertue , consisteth in a certaine degree of rarity or density of the bodies vnctuous emanations . Now if these refined and viscous thriddes of iett or amber , do in their streaming abroad meete with a piece of straw , or of hay , or of a dryed leafe , or some such light and spungy body ; it is no maruayle if they glew themselues vnto it like birdlime ; and that in their shrinking backe ( by being condensed againe and repulsed , through the coldnesse of the ayre ) they carry it along with them to their entire body . Which they that onely see the effect , and can not penetrate into a possibility of a naturall cause thereof , are much troubled withall . And this seemeth vnto me to beare a fairer semblance of truth , then what Cabeus deliuereth for cause of Electricall attractions . 9 Whose speculation herein , though I can not allow for solide , yet I must for ingenious . And certainely euen errors are to be commended , when they are witty ones , and do proceed from a casting further about , then the beaten tracke of verball learning , or rather termes which explicate not the nature of the thing in question . He sayth that the coming of strawes and such other light bodies vnto amber , iett , and the like , proceedeth from a wind raysed by the forcible breaking out of subtile emanations from the Electricall bodies into the ayre , which bringeth those light bodies along with it to the Electricall ones . But this discourse can not hold : for first , it is not the nature of vnctuous emanations ( Generally speaking ) to cause smart motions singly of themselues . Secondly , although they should rayse a wind , I do not comprehend how this wind should driue bodies directly backe to the source that raysed it ; but rather any other way ; and so consequently , should driue the light bodies it meeteth with in its way , rather from , then towardes the Electricall body . Thirdly , if there should be such a wind raysed , and it should bring light bodies to the Electricall ones ; yet it could not make them sticke therevnto , which we see they do , turne them which way you will , as though they were glewed together . Neyther do his experiences conuince any thing ; for what he sayth that the light bodies are sometimes brought to the Electricall body with such a violence , that they rebound backe from it , and then returne againe to it , maketh rather against him : for if wind were the cause of their motion , they would not returne againe , after they had leaped backe from the Electricall body ; no more then we can imagine that the wind it selfe doth . The like is of his other experience , when he obserued that some little graines of sawdust hanging att an Electricall body , the furthermost of them not onely fell of , but seemed to be driuen away forcibly : for they did not fall directly downe , but sidewayes ; and besides did fly away with a violence and smartnesse that argued some strong impulse . The reason whereof might be , that new emanations might smite them , which not sticking and fastening vpon them , whereby to draw them neerer , must needes push them further : or it might be that the emanations vnto which they were glewed , shrinking backe vnto their maine body , the latter graines were shouldered of by others that already besieged the superficies ; and then the emanations retiring swiftly the graines must breake of with a force : or else , we may conceiue it was the force of the ayre that bore them vp a little , which made an appearance of their being driuen away ; as we see feathers and other light thinges descend not straight downe . THE TWENTIETH CHAPTER . Of the Loadstones generation ; and its particular motions . THere is yet remaining , 1 the great mystery of the Loadstone to discourse of . Which all Authors , both auntient and moderne , haue agreed vpon as an vndenyable example and euidence , of the shortenesse of mans reach in comprehending , and of the impossibility of his reason in penetrating into , and explicating such secrets , as nature hath a mind to hide from vs. Wherefore our reader ( I am sure ) will not in this subiect expect cleare satisfaction or plaine demonstrations , att our handes : but will iugde we haue fairely acquitted our selues , if what we say be any whitt plausible . Therefore , to vse our best endeauours to content him ; lett vs reflect vpon the disposition of partes of this habitable globe , whereof we are tenants for liues . And we shall find that the sunne by his constant course vnder the zodiake , heateth a great part of it vnmeasurably more then he doth the rest . And consequently , that this zodiake being in the middest betweene two ( as it were ) endes , which we call the Poles , these poles must necessarily be extremely cold , in respect of the torride zone ; for so we call that part of the earth which lyeth vnder the zodiake . Now looking into the consequence of this ; we find that the sunne , or the sunnes heate which reflecteth from the earth in the torride zone , must rarify the ayre extremely , and according to the nature of all heate and fire , must needes carry away from thence , many partes of the ayre and of the earth sticking to that heate , in such sort as we haue formerly declared . Whence it followeth , that other ayre must necessarily come from the regions towardes both the poles , to supply what is carryed away from the middle , as is the course in other fires , and as we haue explicated aboue : especially cōsidering , that the ayre which cometh from the polewardes , is heauyer then the ayre of the torride zone ; and therefore , must naturally presse to be still neerer the earth ; and so , as it were shouldereth vp the ayre of the torride zone towardes the circumference , by rouling into its place : and this , in great quantities ; and consequently , the polar ayre must draw a great trayne after it . Which if we consider the great extent of the torride zone , we shall easily persuade our selues , that it must reach on each side , to the very pole : for taking from Archimedes , that the sphericall superficies of a portion of a spher● , is to the superficies of the whole sphere , according as the part of the axis of that sphere comprised within the said portion , is to the whole axis : and considering that ( in our case ) the part of the axis comprised within the torride zone , is to the whole axis of the earth , in about the proportion of 4. to 10 ; it must of necessity follow that a fire or great heate raigning in so vast an extent , will draw ayre very powerfully from the rest of the world . Neyther lett any man apprehend that this course of the sunnes eleuating so great quantities of atomes in the torride zone , should hinder the course of grauity there : for first the medium is much rarer in the torride zone then in other partes of the earth ; and therefore the force of the descending atomes , needeth not to be so great there as in other places , to make bodies descend there as fast as they do else where . Secondly , there being a perpetuall supply of fresh ayre from the polar partes , streaming continually into the torride zone ; it must of necessity happen that in the ayre there come atomes to the torride zone , of that grossenesse that they can not soddainely be so much rarifyed as the subtiler partes of ayre that are there : and therefore , the more those subtiler partes are rarifyed , and thereby happen to be carried vp , the stronger and the thicker the heauyer atomes must descend . And thus this concurse of ayre from the polar partes , mainetayneth grauity vnder the zodiake ; where otherwise all would be turned into fire , and so haue no grauity . 2 Now , who cōsidereth the two hemispheres which by the aequator are diuided ; will find that they are not altogether of equall complexions ; but that our hemisphere , in which the Northpole is comprised , is much dryer then the other , by reason of the greater cōtinent of land in this , and the vaster tract of sea in the other ; and therefore the supply which cometh frō the diuers hemispheres , must needes be of differēt natures ; that which cometh from towardes the Southpole , being compared to that which cometh frō towardes the North , as the more wett to the more dry . Yet of how different cōplexions soeuer they be , you see they are the emanations of one and the same body . Not vnlike vnto what nature hath instituted in the ranke of animals : among whom , the male and the female are so distinguished by heate and cold , moysture and drought ; that neuerthelesse all belongeth , but to one nature ; and that , in degrees though manifestly different , yet so neere together that the body of one is in a manner the same thing , as the body of the other . Euen so , the complexions of the two hemispheres are in such sort different in the same qualities , that neuerthelesse they are of the same nature ▪ and are vnequall partes of the same body which we call the earth . Now Alchymistes assure vs , that if two extractions of one body do meete together they will incorporate one with the other ; especially , if there be some little difference in the complexion of the extractions . Whence it followeth that these two streames of ayre , 3 making vp one continuate floud of various currents , from one end of the world to the other ; each streame that cometh to the equator from its owne Pole , by the extraction of the sunne , and that is still supplyed with new matter flowing from its owne pole to the aequator , before the sunne can sufficiently rarify and lift vp the atomes that came first perpendicularly vnder its beames ( as it vseth to happen in the effects of Physicall causes , which can not be rigorously aiusted , but must haue some latitude ; in which , nature inclineth euer rather to aboundance then to defect , ) will passe , euen to the other pole , by the conduct of his fellow , in case he be by some occasion driuen backe homewardes . For as we see in a boule or paile full of water , or rather in a pipe , through which the water runneth along ; if there be a little hole att the bottome or side of it , the water will wriggle and change its course to creepe out att that pipe ; especially if there be a little spigott , or quill att the outside of the hole , that by the narrow length of it helpeth in some sort ( as it were ) to sucke it . So if any of the files of the army or flould of atomes sucked from one of the Poles to the aequator , do there find any gappes , or chinkes , or lanes of retiring files in the front of the other poles batalia of atomes , they will presse in there : in such manner as we haue aboue declared that water doth by the helpe of a labell of cotton ▪ and as is exemplyfied in all the attractions of venime by venimous bodies whereof we haue giuen many examples aboue : and they will go along with them the course they goe . For as when a thicke short guilded ingott of siluer is drawne out into a long subtile wyre ; the wyre continuing still perfectly guilded all ouer , doth manifestly shew that the outside and the inside of the ingott , do strangely meete together , and intermixe in the drawing out : so this little streame which ( like an eddy current ) runneth backe from the aequator towardes its owne Pole , will continue to the end still tincted with the mixture of the other Poles atomes , it was incorporated with att its coming to the aequator . Now that some little riuolets of ayre and atomes should runne backe to their owne Pole , contrary to the course of their maine streame will be easily enough to conceiue ; if we but consider that att certaine times of the yeare windes do blow more violently and strongly from some determinate part or Rombe of the world , then they do att other times and from other partes . As for example ▪ our East India Mariners tell vs of the famous Mon●ones they find in those partes ; which are strong windes that raigne constantly six monthes of the yeare from one polewardes , and the other six monthes , from the other pole , and beginne precisely about the sunnes entering into such a signe or degree of the zodiake , and continue till about its entrance into the opposite degree . And in our partes of the world certaine smart Easterly or Northeasterly windes do raigne about the end of March and beginning of Aprill ; when it seemeth that some snowes are melted by the spring heates of the sunne . And other windes haue their courses in other seasons , vpon other causes . All which do euidently conuince , that the course of the ayre , and of vapors from the poles to the equator , can not be so regular and vniforme , but that many impediments and crosses , do light in the way , to make breaches in it ; and thereby to force it in some places to an opposite course . In such sort as we see happeneth in eddy waters , and in the course of a tide , wherein the streame running swiftly in the middle , beateth the edges of the water to the shore , and thereby maketh it runne backe att the shore . And hence we may conclude , that although the maine course of ayre and atomes ( for example from north to south , in our hemisphere ) can neuer faile of going on towardes the aequator , constantly att the same rate , in grosse ; neuerthlesse , in seuerall particular little partes of it ( and especially att the edges of those streames that are driuen on faster then the rest , by an extraordinary and accidentall violent cause ) it is variously interrupted , and sometimes entirely stopped , and other times euen driuen backe to the northwardes . And if peraduenture any man should thinke that this will not fall out , because each streame seemeth to be alwayes coming from his owne Pole to the aequator , and therefore will oppose and driue backe any bodies that with lesse force should striue to swimme against it ; or if they sticke vnto them , will carry them backe to the aequator . We answere , that we must not conceiue that the whole ayre in body doth euery where equally encroach from the polewardes vpon the torride zone ; but , as it were in certaine brookes or riuolets , according as the contingency of all causes putt together doth make it fall out . Now then out of what we haue said it will follow ; that since all the ayre in this our hemisphere is as it were strewed ouer and sowed with aboundance of northerne atomes , and that some brookes of them are in station , others in a motion of retrogradation backe to their owne north pole ; the southerne atomes ( which coming vpon them att the equator do not onely presse in among them , wheresoeuer they can find admittance , but do also go on fowardes to the north pole in seuerall files by themselues , being driuen that way by the same accidentall causes , which make the others retire backe ) seising in their way vpon the northerne ones in such manner as we described in filtration ; and thereby creeping along by them wheresoeuer they find them standing still , and going along with them , wheresoeuer they find them going backe ; must of necessity find passage in great quantities towardes , and euen to the north pole ; though some partes of them will euer and anone be checked in this their iourney , by the maine current preuayling ouer some accidentall one , and so be carried backe againe to the aequator , whose line they had crossed . And this effect can not choose but be more or lesse according to the seasons of the yeare : for when the sunne is in the Tropike of Capricorne , the southerne atomes will flow in much more aboundance , and with farre greater speede , into the torride zone , then the northerne atomes can ; by reason of the sunnes approximation to the south , and his distance from the north pole ; since he worketh faintest , where he is furthest off : and therefore from the north no more emanations or atomes will be drawne , but such as are most subtilised , and duly prepared for that course . And since onely these selected bandes do now march towardes the aequator , their files must needes be thinner , then when the sunnes being in the aequator or Tropike of Cancer wakeneth and mustereth vp all their forces . And consequently , the quiett partes of ayre betweene their files ( in which like atomes are also scattered ) are the greater : whereby the aduenient southerne atomes haue the larger filter to clymbe vp by . And the like happeneth in the other hemisphere , when the sunne is in the Tropike of Cancer ; as who will bestow the paines to compare them , will presently see . Now then lett vs consider what these two streames thus incorporated must of necessity do in the surface or vpper partes of the earth . 4 First it is euident they must needes penetrate a pretty depth into the earth ; for so freesing persuadeth vs , and much more , the subtile penetration of diuers more spirituall bodies , of which we haue sufficiently discoursed aboue . Now lett vs conceiue that these steames , do find a body of a conuenient density to incorporate themselues in , in the way of density , as we see that fire doth in iron , and in other dense bodies : and this not for an houre or two as happeneth in fire ; but for yeares : as I haue beene told that in the extreme cold hilles in the Peake in Darbyshire happeneth to the dry atomes of cold , which are permanently incorporated in water by long continuall freesing and so make a kind of chrystall . In this case , certainely it must come to passe that this body will become in a māner wholy of the nature of these steames : which because they are drawne from the Poles that abound in cold and drynesse , ( for others that haue not these qualities , do not contribute to the intended effect ) the body is aptest to become a stone : 5 for so we see that cold and drought , turneth the superficiall partes of the earth into stones and rockes ; and accordingly , wheresoeuer cold and dry windes raigne powerfully , all such countries are mainely rocky . Now then lett vs suppose , this stone to be taken out of the earth and hanged in the ayre , or sett conueniently vpon some little pinne , or otherwise putt in liberty , so as a small impulse may easily turne it any way : it will in this case certainely follow that the end of the stone which in the earth lay towardes the north pole , will now in the ayre conuert it selfe in the same manner towardes the same point ; and the other end which lay towardes the south , turne by consequence to the south . I speake of these countries which lye betweene the aequator and the North ; in which it can not choose but that the streame going from the north to the aequator , must be stronger then the opposite one . Now to explicate , how this is done ; suppose the stone hanged east and west freely in the ayre ; the streame which is drawne from the north pole of the earth rangeth along by it in its course to the aequator ; and finding in the stone the south steame , ( which is growne innate to it ) very strong , it must needes incorporate it selfe with it ; and most , by those partes of the steame in the stone which are strongest : which are they that come directly from the North of the stone ; by which I meane that part of the stone that lay northward in the earth , and that still looketh to the north pole of the earth now it is in the ayre . And therefore the great flood of atomes coming from the north pole of the earth will incorporate it selfe most strongly , by the north end of the stone with the little flood of southerne atomes it findeth in the stone : for that end serueth for the coming out of the southerne atomes , and sendeth them abroad ; as the south end doth the northerne steame , since the steames do come in att one end , and do go out att the opposite end . From hence we may gather , that this stone will ioyne and cleaue to its attractiue , whensoeuer it happeneth to be within the sphere of its actiuity . Besides if by some accident it should happen that the atomes or steames which are drawne by the sunne from the Polewardes to the aequator , should come stronger from some part of the earth , which is on the side hand of the Pole , then from the very Pole it selfe ; in this case the stone will turne from the Pole towardes that side . Lastly , whatsoeuer this stone will do towardes the Pole of the earth ; the very same a lesser stone of the same kind will do towardes a greater . And if there be any kind of other substance that hath participation of the nature of this stone , such a substance will behaue it selfe towardes this stone , in the same manner , as such a stone behaueth it selfe towardes the earth : all the Phenomens whereof , may be the more plainely obserued , if the stone be cutt into the forme of the earth . And thus , we haue found a perfect delineation of the loadestone from its causes : for there is no man so ignorant of the nature of a loadestone , but he knoweth that the properties of it are to tend towardes the North ; to vary sometimes ; to ioyne with an other loadestone ; to draw iron vnto it ; and such like , whose causes you see deliuered . But to come to experimentall proofes and obseruations vpon the loadestone by which it will appeare , that these causes are well esteemed and applyed , 6 we must be beholding to that admirable searcher of the nature of the loadestone Doctor Gilbert ; by meanes of whom and of Doctor Haruey , our Natiō may claime euen in this latter age as deserued a crowne for solide Philosophicall learning as for many ages together it hath done formerly for acute and subtile speculations in Diuinity . But before I fall to particulars , I thinke it worth warning my Reader , how this great man arriued to discouer so much of Magneticall Philosophy ; that he likewise , if he be desirous to search into nature , may by imitation aduance his thoughts and knowledge that way . In short then , all the knowledge he gott of this subiect , was by forming a little loadestone into the shape of the earth . By which meanes he compassed a wonderfull designe , which was , to make the whole globe of the earth maniable : for he found the properties of the whole earth , in that little body ; which he therefore called a Tertella , or little earth ; and which he could manage and trye experiences vpon , att his will. And in like manner , any man that hath an ayme to aduance much in naturall sciencies , must endeauour to draw the matter he enquireth of , into some small modell , or into some kind of manageable methode ; which he may turne and wind as he pleaseth . And then lett him be sure , if he hath a competent vnderstanding , that he will not misse of his marke . But to our intent ; the first thing we are to proue is , that the loadestone is generated in such sort as we haue described : 7 for proofe whereof , the first ground we will lay , shall be to consider how in diuers other effects it is manifest , that the differences of being exposed to the north or to the south , do cause very great variety in the same thing : as hereafter , we shall haue occasion to touch , in the barkes and graines of trees , and the like . Next , we find by experience , that this vertue of the loadestone is receiued into other bodies that resemble its nature , by heatinges and coolinges : for so it passeth in iron barres , which being throughly heated ▪ and then layed to coole north and south , are thereby imbued with a Magnetike vertue ; heate opening their bodies , and disposing them to sucke in , such atomes as are conuenient to their nature , that flow vnto them whiles they are cooling . So that we can not boubt , but that conuenient matter fermenting in its warme bed vnder the earth , becometh a loadestone by the like sucking in of affluent streames of a like complexion to the former . And it fareth in like manner with those fiery instruments ( as fireforkes , tonges , shouels , and the like ) which do stand constantly vpwardes and downewardes ; for they , by being often heated and cooled againe , do gaine a very strong verticity , or turning to the Pole : and indeede , they can not stand vpwardes and downewardes so little a while , but that they will in that short space gaine a manifest verticity ; and change it att euery turning . Now since the force and vigour of this verticity , is in the end that standeth downewardes ; it is euident that this effect proceedeth out of an influence receiued from the earth . And because in a loadestone ( made into a globe , or considered so , to the end you may reckon hemispheres in it , as in the great earth ) eyther hemisphere giueth vnto a needle touched vpon it , not onely the vertue of that hemisphere where it is touched , but likewise the vertue of the contrary hemisphere ; we may boldly conclude that the vertue which a loadestone is impregnated with in the wombe or bed of the earth , where it is formed and groweth , proceedeth as well from the contrary hemisphere of the earth , as from that wherein it lyeth ; in such sort , as we haue aboue described . And as we feele oftentimes in our owne bodies , that some cold we catch remaineth in vs a long while after the taking it , and that sometimes it seemeth euen to change the nature of some part of our body into which it is chiefely entered , and hath taken particular possession of ; so that whensoeuer new atomes of the like nature , do againe range about in the circumstant ayre , that part so deepely affected with the former ones of kinne to these , doth in a particular manner seeme to rissent them , and to attract them to it , and to haue its guestes within it ( as it were ) wakened and roused vp by the stroakes of the aduenient ones that knocke att their dores . Euen so ( but much more strongly , by reason of the longer time and lesse hinderances ) we may conceiue that the two vertues or atomes proceeding from the two different hemispheres , do constitute a certaine permanent and constant nature in the stone that imbideth them : which then , we call a loadestone ; and is exceeding sensible ( as we shall hereafter declare ) of the aduenience to it of new atomes , alike in nature and complexion to those that it is impregnated with . And this vertue , consisting in a kind of softer and tenderer substance then the rest of the stone , becometh thereby subiect to be consumed by fire . From whence we may gather the reason why a loadestone neuer recouereth its magnetike vertue , after it hath once lost it ; though iron doth : for the humidity of iron , is inseparable from its substance ; but the humidity of a loadestone which maketh it capable of this effect , may be quite consumed by fire ; and so the stone be left too dry , for euer being capable of imbibing any new influence from the earth , vnlesse it be by a kind of new making it . 8 In the next place we are to proue that the loadestone doth worke in that manner as we haue shewed , for which end lett vs consider how the atomes , that are drawne from each Pole and hemisphere of the earth to the aequator , making vp their course by a manuduction of one an other , the hindermost can not choose but still follow on after the foremost . And as it happeneth in filtration by a cotton cloth ; if some one part of the cotton , haue its disposition to the ascent of the water , more perfect and ready then the other partes haue ; the water will assuredly ascend faster in that part , then in any of the rest : so , if the atomes do find a greater disposition for their passage , in any one part of the medium they range through , then in an other , they will certainely , not faile of taking that way , in greater aboundance , and with more vigour and strength , then any other . But it is euident , that when they meete with such a stone as we haue described , the helpes by which they aduance in their iourney , are notably encreased by the floud of atomes which they meete coming out of that stone ; which being of the nature of their opposite pole , they seise greedily vpon them , and thereby do plucke themselues faster on : like a ferryman that draweth on his boate the swiftlyer , the more vigourously he tuggeth and pulleth att the rope that lyeth thwart the riuer for him to hale himselfe ouer by . And therefore we can not doubt but that this floud of atomes streaming from the pole of the earth , must needes passe through that stone with more speed and vigour then they can do any other way . And as we see in the running of water ; that if it meeteth with any lower cranies then the wide channell it streameth in ; it will turne out of its straight way , to glide along there where it findeth an easier and more decliue bed to tumble in : so these atomes will infallibly deturne themselues from their direct course , to passe through such a stone as farre as their greater conueniency leadeth them . And what we haue said of these atomes which from the Poles do range through the vast sea of ayre to the aequator ; is likewise to be applyed vnto those atomes which issue out of the stone : so that we may conclude , that if they meete with any helpe which may conuey them on with more speede and vigour , then whiles they streame directly forwardes ; they will likewise deturne them selues from directly forwardes , to take that course . And if the stone it selfe be hanged so nicely , that a lesse force is able to turne it about then is requisite to turne aw●y out of its course the continued streame of atomes which issueth from the stone : in this case , the stone it selfe must needes turne towardes that streame which clymbing and filtring it selfe along the stones streame , draweth it out of its course ; in such sort as the nose of a weathercocke butteth it selfe into the wind . Now then ; it being knowne , that the strongest streame cometh directly , from the north in the great earth , and that the souththerne streame of the Terrella or loadestone proportioned duely by nature to incorporate with the north streame of the earth , issueth out of the north end of the stone ; it followeth plainely that when a loadestone is situated att liberty , its north end must necessarily turne towardes the north pole of the world . And it will likewise follow , that whensoeuer such a stone meeteth with an other of the same nature and kind ; they must comport themselues to one an other in like sort : that is , if both of them be free and equall , they must turne themselues to , or from , one an other ▪ according as they are situated in respect of one an other . So that if their axes be parallele , and the south pole of the one , and the north of the other do looke the same way ; then they will send proportionate , and agreeing streames to one an other from their whole bodies , that will readily mingle and incorporate with one an other , without turning out of their way or seeking any shorter course or changing their respects to one another . But if the poles of the same denomination do looke the same way , and the loadestone do not lye in such sort as to haue their axes parallele , but that they encline to one an other : then they will worke themselues about , vntill they grow by their opposite poles into a straight line ; for the same reason as we haue shewed of a loadestone turning to the pole of the earth . But if onely one of the loadestones be free and the other be fixed , and that they lye inclined , as in the former case ; then , the free stone will worke himselfe vntill his pole be opposite to that part of the fixed stone from whence the streame which agreeth with him , issueth strongest : for that streame is to the free loadestone , as the northerne streame of the earth , is to a loadestone compared vnto the earth . But withall , we must take notice that in this our discourse , we abstract from other accidents ; and particularly from the influence of the earthes streames into the loadestones : which will cause great variety in these cases , if they lye not due north and south , when they beginne to worke . And as loadestones and other magnetike bodies , do thus of necessity turne to one an other when they are both free ; and if one of them be fastened , the other turneth to it ; so likewise , if they be free to progressiue motion , they must by a like necessity and for the same reason , come together and ioyne themselues to one an other . And if only one of them be free , that must remoue it selfe to the other : for , the same vertue that maketh them turne , ( which is , the strength of the steame ) will likewise ( in due circumstances ) make them come together ; by reason that the steames which clymbe vp one an other by the way of filtration , and do thereby turne the bodies of the stones vpon their centers when they are only free to turne , must likewise , draw the whole bodies of the stones entirely out of their places , and make them ioyne , when such a totall motion of the body is an effect that requireth no more force , then the force of conueying vigorously the streames of both the Magnetike bodies into one an other ; that is , when there is no such impediment standing in the way of the Magnetike bodies motion , but that the celerity of the atomes motion , mingling with one an other , is able to ouercome it : for then , it must needes do so ; and the magnetike body by naturall coherence vnto the steame of atomes in which it is inuolued , followeth the course of the steame : in such sort as in the example we haue heretofore vpon an other occasion giuen of an eggeshell filled with deaw ; the sunnebeames conuerting the deaw into smoake , and raising vp that smoake or steame , the eggeshell is likewise raised vp for company with the steame that issueth from it . And for the same reason it is , that the loadestone draweth iron : for iron being of a nature apt to receiue and harbour the steames of a loadestone ; it becometh a weake loadestone ; and worketh towardes a loadestone , in such sort as a weaker loadestone would do : and so moueth , towardes a loadestone by the meanes we haue now described . And that this conformity between iron and the loadestone , is the true reason of the loadestones drawing of iron , is cleare out of this ; that a loadestone will take vp a greater weight of pure iron , then it will of impure or drossy iron ; or of iron and some other mettall ioyned together : and that it will draw further through a slender long iron , then in the free open ayre : all which , are manifest signes , that iron cooperateth with the force , which the loadestone grafteth in it . And the reason why iron cometh to a loadestone more efficaciously then an other loadestone doth , is , because loadestones generally are more impure then iron is ( as being a kind of oore or mine of iron ) and haue other extraneous and heterogeneall natures mixed with them : whereas iron receiueth the loadestones operation in its whole substance . THE ONE AND TWENTIETH CHAPTER . Positions drawne out of the former doctrine , and confirmed by experimentall proofes . THe first position is , 1 that the working of the loadestone , being throughout according to the tenour of the operation of bodies , may be done by bodies , and consequently is not done by occult or secret qualities . Which is euident out of this , that a greater loadestone hath more effect then a lesser : and that if you cutt away part of a loadestone , part of his vertue is likewise taken from him : and if the partes be ioyned againe , the whole becometh as strong as it was before . Againe ; if a loadestone touch a longer iron , it giueth it lesse force then if it touch a shorter iron : nay , the vertue in any part , is sensibly lesser , according as it is further from the touched part . Againe ; the longer an iron is in touching , the greater vertue it getteth , and the more constant . And both an iron and a loadestone may loose their vertue , by long lying out of their due order and situation , eyther to the earth or to an other loadestone . Besides , if a loadestone do touch a long iron in the middle of it , he diffuseth his vertue equally towardes both endes ; and if it be a round plate , he diffuseth his vertue equally to all sides . And lastly , the vertue of a loadestone , as also of an iron touched , is lost by burning it in the fire . All which symptomes agreeing exactly with the rules of bodies , do make it vndenyable that the vertue of the loadestone is a reall and solide body . 2 Against this position , Cabeus obiecteth that little atomes would not be able to penetrate all sortes of bodies ; as we see the vertue of the loadestone doth . And vrgeth , that although they should be allowed to do so , yet they could not be imagined to penetrate thicke and solide bodies so soddainely , as they would do thinne ones ; and would certainely shew then some signe of facility or difficulty of passing , in the interposition and in the taking away of bodies putt betweene the loadestone and the body it worketh vpon . Secondly he obiecteth that atomes being little bodies , they can not moue in an instant ; as the working of the loadestone seemeth to do . And lastly ; that the loadestone , by such aboundance of continuall euaporations , would quickely be consumed . To the first , we answere ; that atomes whose nature it is to pierce iron , can not reasonably be suspected of inability to penetrate any other body : and that atomes can penetrate iron , is euident in the melting of it by fire . And indeed this obiection cometh now too late , after we haue so largely declared the diuisibility of quantity , and the subtility of nature in reducing all thinges into extreme small partes : for this difficulty hath no other auow , then the tardity of our imaginations in subtilising sufficiently the quantitatiue partes that issue out of the loadestone . As for any tardity that may be expected by the interposition of a thicke or dense body ; there is no appearance of such , since we see light passe through thicke glasses without giuing any signe of meeting with the least opposition in its passage , ( as we haue aboue declared att large : ) and magneticall emanations haue the aduantage of light in this , that they are not obliged to straight lines , as light is . Lastly , as for loadestones spending of themselues by still venting their emanations ; odoriferous bodies furnish vs with a full answere to that obiection : for they do continue many yeares palpably spending of themselues , and yet keepe their odour in vigour ; whereas a loadestone , if it be layed in a wrong position will not continue halfe so long . The reason of the duration of both which , maketh the matter manifest and taketh away all difficulty : which is , that as in a roote of a vegetable , there is a power to change the aduenient iuice into its nature ; so is there in such like thinges as these , a power to change the ambient ayre into their owne substance : as euident experience sheweth in the Hermetike salt , ( as some moderne writers call it ) which is found to be rapayred , and encreased in its weight , by lying in the ayre ; and the like happeneth to saltpeter . And in our present subiect , experience informeth vs , that a loadestone will grow stronger by lying in due position eyther to the earth , or to a stronger loadestone , whereby it may be better impregnated , and as it were feed it selfe with the emanatiōs issuing out of them into it . 3 Our next position is , that this vertue cometh to a magnetike body , from an other body ; as the nature of bodies is , to require a being moued , that they may moue . And this is euident in iron ; which by the touch , or by standing in due position neere the loadestone gaineth the power of the loadestone . Againe , if a smith in beating his iron into a rodde , do obserue to lay it north and south ; it getteth a direction to the north , by the very beating of it . Likewise if an iron rodde be made red hoat in the fire , and be kept there a good while together , and when it is taken out , be layed to coole iust north and south ; it will acquire the same direction towardes the north . And this is true , not only of iron , but also of all other sortes of bodies whatsoeuer that endure such ignition : particularly , of pottearthes , which if they be moulded in a long forme , and when they are taken out of the kilne be layed ( as we sayd of the iron ) to coole north and south , will haue the same effect wrought in them . And iron , though it hath not beene heated ; but only hath cōtinued long vnmoued in the same situation of north and south , in a building ; yet it will haue the same effect . So as it can not be denyed , but that this vertue cometh vnto iron frō other bodies : whereof one must be a secret influēce from the north . And this is confirmed , by a loadestones loosing its vertue ( as we said before ) by lying a long time vnduly disposed , eyther towardes the earth , or towardes a stronger loadestone ; whereby insteed of the former , it gaineth a new vertue according to that situation . And this happeneth , not only in the vertue which is resident and permanent in a loadestone or a touched iron ; but likewise , in the actuall motion or operation of them . As may be experienced ; first , in this , that the same loadestone or touched irō in the south hemisphere of the world hath its operatiō strongest att that end of it which tendeth to the north ; and in the north hemisphere , att the end which tēdeth to the south : each pole communicating a vigour proportionable to its owne strēgth in the climate where it is receiued . Secondly , in this , that an iron ioyned to a loadestone , or within the sphere of the loadestones working , will take vp an other piece of iron greater then the loadestone of it selfe can hold ; and as soone as the holding iron is remoued out of the sphere of the loadestones actiuity , it presently letteth fall the iron it formerly held vp : and this is so true ; that a lesser loadestone may be placed in such sort within the sphere of a greater loadestones operation , as to take away a piece of iron from the greater loadestone ; and this , in vertue of the same greater loadestone from which it plucketh it : for , but remoue the lesser out of the sphere of the greater ; and then it can no longer do it . So that it is euident , that in these cases , the very actuall operation of the lesser loadestone or of the iron ; proceedeth from the actuall influence of the greater loadestone vpon and into them . And hence we may vnderstand , that whensoeuer a Magnetike body doth worke , it hath an excitation from without , which doth make it issue out and send its streames abroad ; in such sort as it is the nature of all bodies to do ; and as we haue giuen examples of the like done by heate , when we discoursed of Rarefaction . But to explicate this point more clearely by entering more particularly into it ; if a magnetike body lyeth north and south , it is easy and obuious to conceiue that the streames coming from north and south of the world , and passing through the stone must needes excitate the vertue which is in it , and carry a streame of it along with them that way , they goe . But if it lyeth East and West , then the steames of north and south of the earth , streaming along by the two Poles of the stone , are sucked in by them much more weakely : yet neuerthelesse sufficiently to giue an excitation to the innate steames which are in the body of the stone , to make them moue on in their ordinarie course . 4 The third position is , that the vertue of the loadestone is a double and not one simple vertue . Which is manifest in an iron touched by a loadestone , for if you touch it only with one pole of the stone , it will not be so strong and full of the magnetike vertue , as if you touch one end of it with one pole , and the other end of it with the other pole of the stone . Againe ; if you touch both endes of an iron , with the same pole of the stone , the iron gaineth its vertue att that end which was last touched ; and changeth its vertue from end to end , as often as it is rubbed att contrary endes . Againe ; one end of the loadestone or of iron touched , will haue more force on the one side of the aequator , and the other end on the other side of it . Againe ; the variation on the one side of the aequator , and the variation on the other side of it , haue different lawes according to the different endes of the loadestone , or of the needle , which looketh to those Poles . Wherefore , it is euident , that there is a double vertue in the loadestone , the one more powerfull att the one end of it ; the other more powerfull att the other end . Yet these two vertues are found in euery sensible part of the stone : for cutting it att eyther end , the vertue att the contrary end is also diminished . And the whole loadestone that is left , hath both the same vertues , in proportion to its biggnesse . Besides cutt the loadestone how you will , still the two poles remaine in that line , which lay vnder the meridian when it was in the earth . And the like is of the touched iron whose vertue still lyeth along the line , 5 which goeth straight ( according to the line of the axis ) from the point where it was touched , and att the opposite end , constituteth the contrary pole . The fourth position is , that though the vertue of the loadestone be in the whole body ; neuerthelesse , its vertue is more seene in the poles then in any other partes . For by experience it is found that a loadestone of equall bulke , worketh better and more efficaciously if it be in a long forme ; then if it be in any other . 6 And from the middle line betwixt the two poles , there cometh no vertue , if an iron be touched there : but any part towardes the pole ; the neerer it is to the pole , the greater vertue it imparteth . Lastly ; the declination teacheth vs the same ; which is so much the stronger by how much it is neerer the pole . The fift position is , that in the loadestone there are emanations which do issue not only att the poles and about them , but also spherically , round about the whole body , and in an orbe from all partes of the superficies of it ; in such sort as happeneth in all other bodies whatsoeuer . And that these sphericall emanations , are of two kindes ; proportionable to the two polar emanations . And that the greatest force of each sort of them is in that hemisphere where the pole is , att which they make their chiefe issue . The reason of the first part of this position is , because no particular body can be exempt from the lawes of all bodies : and we haue aboue declared that euery physicall body must of necessity haue an orbe of fluours , or a sphere of actiuity about it . The reason of the second part is , that seeing these fluours do proceed out of the very substance and nature of the loadestone , they can not choose but be found of both sortes , in euery part how little soeuer it be , where the nature of the loadestone resideth . The reason of the third part is , that because the polar emanations do tend wholy towardes the poles ( each of them to their proper pole ) it followeth that in euery hemisphere both those which come from the contrary hemisphere , and those which are bred in the hemisphere they go out att , are all assembled in that hemisphere : and therefore , of necessity it must be stronger in that kind of fluours , then the opposite end is . All which appeareth true in experience : for if a long iron toucheth any part of that hemisphere of a loadestone which tendeth to the north ; it gaineth att that end a vertue of tending likewise to the north : and the same will be if an iron but hang close ouer it . And this may be confirmed by a like experience , of an iron barre in respect of the earth which hāging downewardes in any part of our hemisphere , is imbued with the like inclination of drawing towardes the north . 7 The sixt position is , that although euery part of one loadestone do in it selfe agree with euery part of an other loadestone ( that is , if each of these partes were diuided from their wholes , and each of them made a whole by it selfe , they might be so ioyned together as they would agree ) neuerthelesse , when the partes are in their two wholes , they do not all of them agree together : but of two loadestones , only the poles of the one do agree with the whole body of the other ; that is , each pole with any part of the contrary hemisphere of the other loadestone . The reason of this is , because the fluours which issue out of the stones , are in certaine different degrees in seuerall partes of the entire loadestones ; whereby it happeneth that one loadestone can worke by a determinate part of it selfe most powerfully vpon the other , if some determinate part of that other do lye next vnto it ; and not so well , if any other part lyeth towardes it . And accordingly experience sheweth that if you putt the pole of a loadestone towardes the middle of a needle that is touched att the point , the middle part of the neddle will turne away , 8 and the end of it will conuert it selfe to the pole of the loadestone . The seuenth position is , that if a touched needle and a loadestone do come together , and touch one an other in their agreeing partes ( whatsoeuer partes of them those be ) the line of the needles length will bend towardes the pole of the stone ( excepting , if they touch by the aequator of the stone , and the middle of the needle : ) yet not so that if you draw out the line of the needles length , it will go through the pole of the stone ; vnlesse they touch by the end of the one , and the pole of the other . But if they touch by the aequator of the one and the middle of the other ; then the needle will lye parallele to the axis of the stone . And the reason of this is manifest , for in that case the two poles being equidistant to the needle they draw it equally ; and by consequence the needle must remaine parallele to the axis of the stone . Nor doth it import that the inequality of the two poles of the stone is materially or quantitatiuely greater then the inequality of the two poles of the needle ; out of which it may att the first sight seeme to follow , that the stronger pole of the stone should draw the weaker pole of the needle neerer vnto it selfe ; then the weaker pole of the stone can be able to draw the stronger pole of the needle : and by consequence that the needle should not lye parallele to the axis of the stone , but should incline somewhat to the stronger pole of it . For after you haue well considered the matter , you will find that the strength of the pole of the stone , can not worke according to its materiall greatnesse , but is confined to worke only according to the susceptibility of the needle : the which , being a slender and thinne body , can not receiue so much as a thicker body may . Wherefore , seeing that the strongest pole of the stone giueth most strength to that pole of the needle , which lyeth furthest from it ; it may well happen that this superiority of strength in the pole of the needle that is applyed to the weaker pole of the stone , may counterpoise the excesse of the stronger pole of the stone , ouer its opposite weaker pole ; though not in greatnesse and quantity , yet in respect of the vertue which is communicable to the poles of the needle ; whereby its comportment to the poles of the stone , is determined . And indeed the needles lying parallele to the axis of the stone when the middle of it sticketh to the aequator of the stone , conuinceth that vpon the whole matter , there is no excesse in the efficacious working of eyther of the stones poles : but that their excesse ouer one an other in regard of themselues , is balanced by the needles receiuing it . But if the needle happeneth to touch the loadestone in some part neerer one pole then the other ; in this case it is manifest that the force of the stone is greater on the one side of the needles touch , then on the other side ; because there is a greater quantity of the stone on the one side of the needle then on the other : and by consequence the needle will incline that way which the greater force draweth it ; so farre forth as the other part doth not hinder it . Now we know that if the greater part were diuided from the rest , and so were an entire loadestone by it selfe ( that is , if the loadestone were cutt of where the needle toucheth it ) then the needle would ioyne it selfe to the pole , that is to the end , of that part : and by consequence , would be tending to it , in such sort as a thing that is sucked tendeth towardes the sucker against the motion or force which cometh from the lesser part : and on the other side the lesser part of the stone which is on the other side of the point which the needle toucheth , must hinder this inclination of the needle according to the proportion of its strength ; and so it followeth that the needle will hang by its end , not directly sett to the end of the greater part , but as much inclining towardes it as the lesser part doth not hinder by striuing to pull it the other way . Out of which we gather the true cause of the needles declination , to witt the proportion of working of the two vnequall partes of the stone , betweene which it toucheth and is ioyned to the stone . And we likewise discouer their errour who iudge that the part which draweth iron is the next pole vnto the iron . 9 For it is rather the contrary pole which attracteth ; or to speake more properly it is the whole body of the stone as streaming in lines almost parallele to the axis , from the furthermost end , to the other end which is next to the iron : and ( in our case ) it is that part of the stone which beginneth from the contrary pole and reacheth to the needle . For besides the light which this discourse gaue vs , experience assureth vs that a loadestone , whose poles lye broad wayes , not long wayes the stone , is more imperfect , and draweth more weakely then if the poles lay longwayes ; which would not be if the fluours did streame from all partes of the stone directly to the pole : for then , howsoeuer the stone were cast the whole vertue of it would be in the poles . Moreouer , if a needle were drawne freely , vpon the same meridian frō one pole to the other ; as soone as it were passed the aequator it would leape soddainely att the very first remooue off of the aequator , where it is parallele with the axis of the loadestone , from being so parallele , to make an angle with the axis greater then a halfe right one , to the end that it might looke vpon the pole which is supposed to be the only attractiue that draweth the needle : which great change , wrought all att once , nature neuer causeth nor admitteth , but in all actions or motions , vseth to passe through all the mediums whensoeuer it goeth from one extreme to an other . Besides ; there would be no variation of the needles aspect towardes the north end of the stone : for if euery part did send its vertue immediately to the poles , it were impossible that any other part whatsoeuer should be stronger then the polar part , seeing that the polar part , had the vertue euen of that particular part , and of all the other partes of the stone besides , ioyned in it selfe . This therefore is euident ; that the vertue of the loadestone goeth from end to end in parallele lines ; vnlesse it be in such stones as haue their polar partes narrower then the rest of the body of the stone : for in them , the streame will tend with some little declination towardes the pole , as it were by way of refraction ; because without the stone , the fluours from the pole of the earth do coarct themselues , and so do thicken their streame , to croude into the stone as soone as they are sensible of any emanations from it , that being ( as we haue said before ) their readyest way to passe along : and within the stone , the streame doth the like to meete the aduenient streame where it is strongest and thickest ; which is , att that narrow part of the stones end , which is most prominent out . 10 And by this discourse we discouer likewise an other errour of them , that imagine the loadestone hath a sphere of actiuity round about it , equall on all sides ; that is , perfectly sphericall , if the stone be sphericall . Which cleerely is a mistaken speculation : for nature hauing so ordered all her agents that where the strength is greatest , there the action must ( generally speaking ) extend it selfe furthest off ; and it being acknowledged that the loadestone hath greatest strength in its poles and least in the aequator ; it must of necessity follow , that it worketh further by its poles then by its aequator . And consequently , it is impossible that its sphere of actiuity should be perfectly sphericall . Nor doth Cabeus his experience moue vs to conceiue the loadestone hath a greater strength to retayne an iron layed vpon it by its aequator , then by its poles : for to iustify his assertion , he should haue tried it in an iron wyre that were so short , as the poles could not haue any notable operation vpon the endes of it ; since otherwise , the force of retayning it , will be attributed to the poles ( according to what we haue aboue deliuered ) and not to the aequator . 11 The eighth position is ; that the intention of nature in all the operations of the loadestone , is to make an vnion betwixt the attractiue and the attracted bodies . Which is euident out of the sticking of them together : as also out of the violence wherewith iron cometh to a loadestone ; which when it is drawne by a powerfull one , is so great , that through the force of the blow hitting the stone , it will rebound backe againe , and then fall againe to the stone : and in like manner a needle vpon a pinne , if a loadestone be sett neere it , turneth with so great a force towardes the pole of the stone , that it goeth beyond it , and coming backe againe , the celerity wherewith it moueth maketh it retire it selfe too farre on the other side ; and so by many vndulations , att the last it cometh to rest directly opposite to the pole . Likewise , by the declination ; by meanes of which , the iron to the stone , or the stone to the earth , approacheth in such a disposition as is most conuenient to ioyne the due endes together . And lastly , out of the flying away of the contrary endes from one an other : which clearely is to no other purpose , but that the due endes may come together . And in generall ; there is no doubt but ones going to an other , is instituted by the order of nature for their coming together , and for their being together , which is but a perseuerance of their coming together . 12 The nineth position is , that the nature of a loadestone doth not sinke deeply into the maine body of the earth , as to haue the substance of its whole body , be magneticall ; but only remayneth neere the surface of it . And this is euident by the inequality in vertue of the two endes ; for if this magnetike vertue were the nature of the whole body , both endes would be equally strong . Nor would the disposition of one of the endes , be different from the disposition of the other . Againe , there could be no variation of the tending towardes the north : for the bulke of the whole body would haue a strength so eminently greater , then the prominences and disparities of hils or seas ; as the varieties of these would be absolutely insensible . Againe ; if the motion of the loadestone came from the body of the earth , it would be perpetually from the center , and not from the poles ; and so , there could be no declination , more in one part of the earth , then in an other . Nor would the loadestone tend from north to south , but from the center to the circumference ; or rather from the circumference to the center . And so we may learne the difference between the loadestone and the earth in their attractiue operations ; to witt , that the earth doth not receiue its influence from an other body , nor doth its magnetike vertue depend of an other magnetike agent , that impresseth it into it : which neuerthelesse , is the most remarkable condition of a loadestone . Againe the strongest vertue of the loadestone , is from pole to pole : but the strongest vertue of the earth , is from the center vpwardes , as appeareth by fireforkes gaining a much greater magnetike strength in a short time , then a loadestone in a longer . Neyther can it be thence obiected , that the loadestone should therefore receiue the earthes influences more strongly from the centerwardes , then from the poles of the earth , ( which by its operation , and what we haue discoursed of it , is certaine it doth not ; ) since the beds where loadestones lye and are formed be towardes the bottome of that part or barke of the earth which is imbued with magnetike vertue . Againe , this vertue which we see in a loadestone , is substantiall to it ; whereas the like vertue is but accidentall to the earth , by meanes of the sunnes drawing the northerne and souththerne exhalations to the aequator . The last positiō is , 13 that the loadestone must be found ouer all the earth , and in euery country . And so we see it is : both because iron mines are found ( in some measure ) almost in all countries : and because , att the least other sortes of earth ( as we haue declared of pottearths ) can not be wanting in any large extent of country ; which when they are baked and cooled in due positions , haue this effect of the loadestone , and are of the nature of it . And Docteur Gilbert sheweth , that the loadestone is nothing else but the oore of steele or of perfectest iron ; and that it is to be found of all colours , and fashions , and almost of all consistences . So that we may easily conceiue , 14 that the emanations of the loadestone being euery where , as well as the causes of grauity ; the two motions of magnetike thinges and of weighty thinges , do both of them deriue their origine from the same source ; I meane , from the very same emanations coming from the earth ; which by a diuers ordination of nature , do make this effect in the loadestone , and that other in weighty thinges . And who knoweth but that a like sucking to this which we haue shewed in magnetike thinges , passeth also in the motion of grauity ? In a wold ; grauity beareth a faire testimony in the behalfe of the magnetike fo●ce ; and the loadestones working , returneth no meane verdict for the causes of grauity , according to what we haue deliuered of them . THE TWO AND TWENTIETH CHAPTER . A solution of certaine Problemes concerning the loadestone , and as hort summe of the whole doctrine touching it . OVt of what is said vpon this subiect , we may proceed to the solution of certaine questions or problemes , 1 which are or may be made in this matter . And first , of that which Doctour Gilbert disputeth against all former writers of the loadestone ; to witt which is the North , and which the South pole of a stone ? Which seemeth vnto me , to be only a question of the name : for if by the name of north and south , we vnders●ād that end of the stone which hath that vertue that the north or south pole of the earth haue ▪ then it is certaine , that the end of the stone which looketh to the south pole of the earth , is to be called the north pole of the loadestone ; and conrrariwise , that which looketh to the north , is to be called the south pole of it . But if by the names of north and south pole of the stone , you meane those endes of it , that lye and point to the north and to the south poles of the earth ; then you must reckon their poles contrariwise to the former account . So that the termes being once defined , there will remaine no further controuersye about this point . Doctor Gilbert seemeth also to haue an other controuersy with all writers ; to witt whether any bodies besides magneticall ones , be attractiue ? 2 Which he seemeth to deny ; all others to affirme . But this also being fairely putt , will peraduenture proue no controuersy : for the question is eyther in common , of attraction ; or else in particular , of such an attraction as is made by the loadestone . Of the first part , there can be no doubt ; as we haue declared aboue ; and as is manifest betwixt gold and quickesiluer , when a man holding gold in his mouth , it draweth vnto it the quickesiluer that is in his body . But for the attractiue to draw a body vnto it selfe , not wholy , but one determinate part of the body drawne , vnto one determine part of the drawer ; is an attraction which for my part I can not exemplify in any other bodies but magneticall ones . A third question is , 3 whether an iron that standeth long time vnmoued in a window , or any other part of a building , perpendicularly to the earth , doth contract a magneticall vertue of drawing or pointing towardes the north in that end which looketh downewardes . For Cabeus ( who wrote since Gilbert ) affirmeth it out of experience : but eyther his experiment or his expression was defectiue . For assuredly if the iron standeth so , in the northerne hemisphere , it will turne to the north ; and if in the southerne hemisphere ; it will turne to the south : for seeing the vertue of the loadestone proceedeth from the earth , and that the earth hath different tempers towardes the north , and towardes the south pole ( as hath beene already declared ) the vertue which cometh out of the earth in the northerne hemisphere , will giue vnto the end of the iron next it an inclination to the north pole ; and the earth of the southerne hemisphere will yield the contrary disposition vnto the end which is neerest it . The next question is , why a loadestone seemeth to loue iron better then it doth an other loadestone ? 4 The answere is , because iron is indifferent in all its partes to receiue the impression of a loadestone ; whereas an other loadestone receiueth it only in a determinate part : and therefore a loadestone draweth iron more easily then it can an other loadestone ; because it findeth repugnance in the partes of an other loadestone , vnlesse it be exactly situated in a right position . Besides , iron seemeth to be compared to a loadestone , like as a more humide body to a dryer of the same nature ; and the difference of male and female sexes in animals do manifestly shew the great appetence of coniunction between moysture and drynesse , when they belong to bodies of the same species . An other question , 5 is that great one ; why a loadestone capped with steele , taketh vp more iron then it would do if it were without that capping ? An other conclusion like vnto this , is that if by a loadestone you take vp an iron , and by that iron a second iron , and then you pull away the second iron ; the first iron ( in some position ) will leaue the loadestone to sticke vnto the second iron , as long as the second iron is within the sphere of the loadestones actiuity ; but if you remoue the second out of that sphere , then the first iron remaining within it , though the other be out of it , will leaue the second , and leape backe to the loadestone . To the same purpose , is this other conclusion ; that the greater the iron is , which is entirely within the compasse of the loadestones vertue , the more strongly the loadestone will be moued vnto it ; and the more forcibly it will sticke to it . The reasons of all these three , wee must giue att once ; for they hang all vpon one string . And in my conceite neyther Gilbert nor Galileo haue hitt vpon the right . As for Gilbert ; he thinketh that in iron there is originally the vertue of the loadestone ; but that it is as it were a sleepe vntill by the touch of the loadestone it be awaked and sett on worke : and therefore the vertue of both ioyned together , is greater then the vertue of the loadestone alone . But if this were the reason , the vertue of the iron would be greater in euery regard , and not only in sticking or in taking vp : whereas himselfe confesseth , that a capped stone draweth no further , then a naked stone , nor hardly so farre . Besides , it would continue its vertue out of the sphere of actiuity of the loadestone , which it doth not . Againe ; seeing that if you compare them seuerally , the vertue of the loadestone is greater , then the vertue of the iron ; why should not the middle iron sticke closer to the stone then to the further iron which must of necessity haue lesse vertue ? 6 Galileo yieldeth the cause of this effect , that when an iron toucheth an iron , there are more partes which touch one an other , then when a loadestone toucheth the iron : both because the loadestone , hath generally much impurity in it , and therefore diuers partes of it haue no vertue ; whereas iron , by being melted hath all its partes pure : and secondly , because iron can be smoothed and polisked more then a loadestone can be : and therefore its superficies toucheth in a manner with all its partes ; whereas diuers partes of the stones superficies can not touch , by reason of its ruggednesse . And he confirmeth his opinion by experience : for if you putt the head of a needle to a barestone , and the point of it to an iron ; and then plucke away the iron ; the needle will leaue the iron , and sticke to the stone : but if you turne the needle the other way , it will leaue the stone and sticke to the iron . Out of which he inferreth that it is the multitude of partes , which causeth the close and strong sticking . And it seemeth he found the same in the capping of his loadestones : for he vsed flatt irons for that purpose ; which by their whole plane did take vp other irons : whereas Gilbert capped his with cōuexe irons ; which not applying themselues to other iron , so strongly or with so many partes as Galileos did , would not by much take vp so great weightes as his . Neuerthelesse , it seemeth not to me that his answere is sufficient , or that his reasons conuince ; for we are to consider that the vertue which he putteth in the iron must ( according to his owne supposition ) proceed from the loadestone : and then , what importeth it , whether the superficies of the iron which toucheth an other iron , be so exactly plaine or no ? Or that the partes of it be more solide then the partes of the stone ? For all this conduceth nothing to make the vertue greater then it was : since no more vertue can go from one iron to the other , then goeth from the loadestone to the first iron : and if this vertue can not tye the first iron to the loadestone ; it can not proceed out of this vertue that the second iron be tyed to the first . Againe ; if a paper be putt betwixt the cappe and an other iron , it doth not hinder the magneticall vertue from passing through it to the iron ; but the vertue of taking vp more weight then the naked stone was able to do , is thereby rendered quite vselesse . Therefore it is euident , that this vertue must be putt in something else , and not in the application of the magneticall vertue . And to examine his reasons particularly , it may very well fall out that whatsoeuer the cause be , the point of a needle may be too little to make an exact experience in ; and therefore a new doctrine ought not lightly be grounded vpon what appeareth in the application of that . And likewise , the greatnesse of the surfaces of the two irons , may be a condition helpefull to the cause whatsoeuer it be : for greater and lesser , are the common conditions of all bodies , and therefore do auayle all kindes of corporeall causes ; so that , no one cause can be affirmed more then an other , meerely out of this that great doth more , and little doth lesse . To come then to our owne solution : 7 I haue considered , how fi●● hath in a manner the same effect in iron , as the vertue of the loadestone hath by meanes of the cappe : for I find that fire coming through iron red glowing hoat , will burne more strongly , then if it should come immediately through the ayre ; as also we see that in pittecoale the fire is stronger then in charcoale . And neuerthelesse , the fire will heat further if it come immediately from the source of it , then if it come through a red iron that burneth more violently where it toucheth ; and likewise charcoale will heat further then pittcoale , that neere hand burneth more fiercely . In the same manner , the loadestone will draw further without a cappe then with one ; but with a cappe it sticketh faster then without one . Whence I see that it is not purely the vertue of the loadestone ; but the vertue of it being in iron ; which causeth this effect . Now this modification , may proceed eyther from the multitude of partes which come out of the loadestone , and are as it were stopped in the iron ; and so the sphere of their actiuity becometh shorter but stronger : or else from some quality of the iron ioyned to the influence of the loadestone . The first seemeth not to giue a good account of the effect ; for why should a little paper take it away , seeing we are sure that it stoppeth not the passage of the loadestones influence ? Againe ; the influence of the loadestone , seemeth in its motion to be of the nature of light , which goeth in an insensible time as farre as it can reach : and therefore , were it multiplyed in the iron , it would reach further then without it ; and from it , the vertue of the loadestone would beginne a new sphere of actiuity . Therefore , we more willingly cleaue to the latter part of our determination . And there vpon enquiring what quality there is in iron , whence this effect may follow ; we find that it is distinguished from a loadestone , as a mettall is from a stone . Now we know that mettalls haue generally more humidity then stones ; and we haue discoursed aboue , that humidity is the cause of sticking ▪ especially when it is little and dense . These qualities must needes be in the humidity of iron : which of all mettalls is the most terrestriall : and such humidity as is able to sticke to the influence of the loadestone , as it passeth through , the body of the iron , must be exceeding subtile and small ; and it seemeth necessary that such humidity should sticke to the influence of the loadestone , when it meeteth with it , considering that the influence is of it selfe dry and that the nature of iron is akinne to the loadestone : wherefore , the humidity of the one , and the drought of the other , will not faile of incorporating together . Now then , if two irons , well polished and plaine , be vnited by such a glew as resulteth out of this composition , there is a manifest appearance of much reason for them to sticke strongly together . This is confirmed by the nature of iron in very cold countries and very cold weather : for the very humidity of the ayre in times of frost , will make vpon iron , sooner then vpon other thinges , such a sticking glew as will pull off the skinne of a mans hand that toucheth it hard . And by this discourse , you will perceiue that Galileos arguments do confirme our opinion as well as his owne ; and that according to our doctrine , all circumstances must fall out iust as they do in his experiences . And the reason is cleare why the interposition of an other body , hindereth the strong sticking of iron to the cappe of the loadestone ; for it maketh the mediation between them greater , which we haue shewed to be the generall reason why thinges are easily parted . Lett vs then proceed to the resolution of the other cases proposed . The second is already resolued : for if this glew be made of the influence of the loadestone , it can not haue force further then the loadestone it selfe hath : and so farre , it must haue more force , then the bare influence of the loadestone . Or rather the humidity of two irons maketh the glew of a fitter temper to hold , then that which is betweene a dry loadestone and iron ; and the glew entereth better when both sides are moist , then when only one is so . 8 But this resolution though it be in part good , yet it doth not euacuate the whole difficulty , since the same case happeneth betweene a stronger and a weaker loadestone , as betweene a loadestone and iron : for the weaker loadestone , whilst it is , within the sphere of actiuity of the greater loadestone , draweth away an iron sett betwixt them as well as a second iron doth . For the reason therefore of the little loadestones drawing away the iron , we may consider that the greater loadestone hath two effects vpon the iron , which is betwixt it and a lesser loadestone , and a third effect vpon the little loadestone it selfe . The first is that it impregnateth the iron , and giueth it a permanent vertue by which it worketh like a weake loadestone . The second is , that as it maketh the iron worke towardes the lesser loadestone by its permanent vertue ; so also it accompanyeth the steame that goeth from the iron towardes the little loadestone with its owne steame , which goeth the same way : so that both these steames do in company clymbe vp the steame of the little loadestone which meeteth them ; and that steame clymbeth vp the enlarged one of both theirs together . The third effect which the greater loadestone worketh , is that it maketh the steame of the little loadestone become stronger by augmenting its innate vertue in some degree . Now then , the going of the iron to eyther of the loadestones , must follow the greater and quicker coniunction of the two meeting steames , and not the greatnesse of one alone . So that if the coniunction of the two steames between the iron and the little loadestone be greater and quicker then the coniunction of the two steames which meete between the greater loadestone and the iron , the iron must sticke to the lesser loadestone . And this must happen more often then otherwise : for the steame which goeth from the iron to the greater loadestone will for the most part be lesse then the steame which goeth from the lesser loadestone to the iron . And though the other steame be neuer so great yet it can not draw more then according to the proportion of its Antagonists coming from the iron . Wherefore seeing the two steames betwixt the iron and the little loadestone , are more proportionable to one an other , and the steame coming out of the little loadestone is notably greater , then the steame going from the iron to the greater loadestone ; the coniunction must be made for the most part to the little loadestone . And if this discourse doth not hold in the former part of the Probleme betwixt a second iron and a loadestone , it is supplyed by the former reason which we gaue for that particular purpose . The third case dependeth also of this solution ▪ for the bigger an iron is , so many more partes it hath to sucke vp the influence of the loadestone ; and consequently , doth it thereby the more greedily : and therefore the loadestone must be carried to it more violently , and when they are ioyned , 9 sticke more strongly . The sixt question is , why the variations of the needle from the true north , in the northerne hemisphere , are greater , the neerer you go to the Pole , and lesser the neerer you approach to the Aequator . The reason whereof is plaine in our doctrine ; for , considering that the magnetike vertue of the earth , streameth from the north towardes the aequator ; it followeth of necessity , that if there be two streames of magnetike fluours issuing from the north , one of them , precisely from the pole , and the other from a part of the earth neere the pole ; and that the streame coming from the point by side the pole , be but a little the stronger of the two ; there will appeare very little differencies in their seuerall operations , after they haue had a long space to mingle their emanations together ; which thereby do ioyne , and grow as it were into one streame . Whereas the neerer you come to the pole , the more you will find them seuered , and each of them working by its owne vertue . And very neere the point which causeth the variation , each streame worketh singly by it selfe ; and therefore here , the point of variation must be master , and will carry the needle strongly vnto his course from the due north , if his streame be neuer so little more efficacious then the other . Againe ; a line drawne from a point of the earth wyde of the pole , to a point of the meridian neere the aequator , maketh a lesse angle , then a line drawne from the same point of the earth to a point of the same meridian neerer the pole : wherefore , the variation being esteemed by the quantities of the said angles , it must needes be greater neere the pole , then neere the aequator , though the cause be the same . But because it may happen , that in the partes neere the aequator , the variation may proceed from some piece of land , not much more northerly then where the needle is ; but that beareth rather easterly or westerly from it ; and yet Gilberts assertion goeth vniuersally , when he sayth the variations in southerne regions are lesse , then in northerne ones : we must examine what may be the reason thereof . And presently the generation of the loadestone sheweth it plainely : for seeing the nature of the loadestone proceedeth out of this , that the sunne worketh more vpon the torride zone , then vpon the poles ; and that his too strong operation , is contrary to the loadestone , as being of the nature of fire ; it followeth euidently that the landes of the torride zone can not be so magneticall ( generally speaking ) as the polar landes are ; and by consequence that a lesser land neere the pole , will haue a greater effect , then a larger continent neere the aequator : and likewise a land further off towardes the pole , will worke more strongly then a neerer land which lyeth towardes the aequator . 10 The seuenth question is , whether in the same part of the world a touched needle may att one time vary more from the true north point , and att an other time lesse ? In which Gilbert was resolute for the negatiue part : but our latter Mathematiciens are of an other mind . Three experiences were made neere London in three diuers yeares . The two first , 42 yeares distant from one an other ; and the third 12 yeares distant from the second . And by them it is found that in the space of 54 yeares , he loadestone hath att London diminished his variation from the north , the quantity of 7 degrees and more . But so that in the latter yeares the diminution hath sensibly gone faster then in the former . These obseruations peraduenture are but little credited by strangers ; but we who know the worth of the men that made them , can not mistrust any notable errour in them : for they were very able mathematicians , and they made their obseruations with very greate exactnesse ; and there were seuerall iuditious wittnesses att the making of them ; as may be seene in Mr. Gillebrand his print concerning this subiect . And diuers other particular persons do confirme the same ▪ whose creditt , though each single might peraduenture be slighted , yet all in body make a great accession . We must therefore cast about to find what may be the cause of an effect so paradoxe to the rest of the doctrine of the loadestone : for seeing that no one place , can stand otherwise to the north of the earth att one time then att an other ; how is it possible that the needle should receiue any new variation , since all variation proceedeth out of the inequality of the earth ? But when we consider that this effect proceedeth not out of the maine body of the earth ; but only out of the barke of it ; and that its barke , may haue diuers tempers not as yet discouered vnto vs ; and that out of the variety of these tempers , the influence of the earthy partes may be diuers in respect of one certaine place ; it is not impossible but that such variation may be ; especially in England : which Iland lying open to the north , by a great and vast ocean ; may receiue more particularly then other places , the speciall influences and variation of the weather , that happen in those northeasterne countries from whence this influence cometh vnto vs. If therefore there should be any course of weather , whose periode were a hundred yeares ( for example ) or more or lesse , and so might easily passe vnmarked ; this variation might grow out of such a course . But in so obscure a thing , we haue already hazarded to guesse too much . And vpon the whole matter of the loadestone , it serueth our turne , if we haue proued ( as we conceiue we haue done fully ) that its motions which appeare so admirable , do not proceed from an occult quality ; but that the causes of them may be reduced vnto locall motion ; and that all they may be performed by such corporeall instruments and meanes ( though peraduenture more intricately disposed ) as all other effects are among bodies . Whose ordering and disposing and particular progresse , there is no reason to despaire of finding out ; would but men carefully apply themselues to that worke , vpon solide principles and with diligent experiences . But because this matter hath beene very long , 11 and scatteringly diffused in many seuerall branches ; peraduenture it will not be displeasing to the Reader to see the whole nature of the loadestone summed vp in short . Lett him then cast his eyes vpon one effect of it , that is very easy to be tryed and is acknowledged by all writers ; though we haue not as yet mentioned it . And it is , that a knife drawne from the pole of a loadestone towardes the aequator , if you hold the point towardes the pole , it gaineth a respect to one of the poles : but contrawise , if the point of the knife be held towardes the aequator , and be thrust the same way it was drawne before ( that is , towardes the aequator ) it gaineth a respect towardes the contrary pole . It is euident out of this experience , that the vertue of the loadestone is communicated by way of streames ; and that in it , there are two contrary streames : for otherwise the motion of the knife this w●y or that way , could not change the efficacity of the same partes of the loadestone . It is likewise euident , that these contrary streames , do come from the conrrary endes of the loadestone . As also , that the vertues , of them both , are in euery part of the stone . Likewise that one loadestone , must of necessity turne certaine partes of it selfe , to certaine partes of an other loadestone ; nay that it must goe and ioyne to it , according to the lawes of attraction which we haue aboue deliuered : and consequently that they must turne their disagreeing partes away from one an other ; and so , one loadestone seeme to fly from an other , if they be so applyed that their disagreeing partes be kept still next to one an other : for in this case , the disagreeing and the agreeing partes of the same loadestone , being in the same straight line ; one loadestone seeking to draw his agreeing part neere to that part of the other loadestone which agreeth with him , must of necessity turne away his disagreeing partes to giue way vnto his agreeing part to approach neerer . And thus you see that the flying from one an other of two endes of two loadestones , which are both of the same denomination ( as for example the two south endes , or the two north endes ) doth not proceed from a pretended antipathy between those two endes , but from the attraction of the agreeing endes . Furthermore , the earth , hauing to a loadestone the nature of a loadestone ; it followeth that a loadestone must necessarily turne it selfe to the poles of the earth by the same lawes . And consequently , must tend to the north , must vary from the north , must incline towardes the center , and must be affected with all such accidents as we haue deduced of the loadestone . And lastly ; seeing that iron is to a loadestone , a fitt matter for it to impresse its nature in , and easily retaineth that magnetike vertue ; the same effects that follow betweē two loadestones , must necessarily follow between a loadestone , and a peece of iron fittly proportionated in their degrees : excepting some litle particularities , which proceed out of the naturalnesse of the magnetike vertue to a loadestone , more then to iron . And thus you see the nature of the loadestone summed vp in grosse ; the particular ioyntes and causes whereof , you may find treated att large in the maine discourse . Wherein we haue gouerned our selues chiefely by the experiences that are recorded by Gilbert and Cabeus ; to whom , we remitt our reader for a more ample declaration of particulars . THE THREE AND TWENTIETH CHAPTER . A description of the two sortes of liuing creatures ; Plants , and Animals : and how they are framed in common to performe vitall motion . HItherto we haue endeauoured to follow by a continuall thridde , 1 all such effects as we haue mett with among bodies , and to trace thē in all their windinges , and to driue them vp to their very roote and originall source : for the nature of our subiect hauing beene yet very common , hath not exceeded the compasse and power of our search and enquiry , to descend vnto the chiefe circumstances and particulars belonging vnto it . And indeede , many of the conueyances whereby the operations we haue discoursed of , are performed , be so secret and abstruse , as they that looke into them with lesse heedefullnesse and iudgment then such a matter requireth , are too apt to impute them to mysterious causes aboue the reach of humane nature to comprehēd , and to calumniate them of being wrought by occult and specifike qualities ; whereof no more reason could be giuen , then if the effects were infused by Angelicall handes without assistance of inferiour bodies : which vseth to be the last refuge of ignorant men , who not knowing what to say , and yet presuming to say something , do fall often vpon such expressiōs , as neyther themselues nor their hearers vnderstand ; and that if they be well scanned , do imply contradictions Therefore we deemed it a kind of necessity to straine ourselues to prosecute most of such effects , euen to their notionall connexions with rarity and density . And the rather because it hath not been our lucke yet to meet with any that hath had the like designe , or hath done any considerable matter to ease our paines . Which can not but make the readers iourney somewhat tedious vnto him to follow all our stepps , by reason of the ruggednesse , and vntrodenesse of the pathes we haue walked in . But now the effects we shall hence forward meedle withall , do grow so particular , and do swarme into such a vast multitude of seuerall little ioyntes , and wreathy labyrinthes of nature , as were impossible in so summary a treatise , as we intend , to deliuer the causes of euery one of them exactly ; which would require , both large discourses and aboundance of experiences to acquitt our selues as we ought of such a taske . Nor is there a like neede of doing it as formerly , for as much as concerneth our designe ; since the causes of them are palpably materiall , and the admirable artifice of them , consisteth only in the Daedalean and wunderfull ingenious ordering and ranging them one with an other . We shall therefore entreat our Reader from this time forwardes to expect only the common sequele of those particular effects , out of the principles already layed . And when some shall occurre , that may peraduenture seeme att the first sight to be enacted immediately by a vertue spirituall , and that proceedeth indiuisibly , in a different straine from the ordinary processes which we see in bodies and in bodily thinges ( that is by the vertues of rarity and density , working by locall motion ) we hope he will be satisfyed att our handes , if we lay downe a methode , and trace out a course , whereby such euents and operations may follow out of the principles we haue layed . Though peraduenture we shall not absolutely conuince that euery effect is done iust as we sett it downe in euery particular , and that it may not as well be done by some other disposing of partes , vnder the same generall scope : for it is enough for our turne if we shew that such effects may be performed by corporeall agents , working as other bodies do ; without confining ourselues to an exactnesse in euery linke of the long chaine that must be wound vp in the performance of them . 2 To come then to the matter ; the next thing we are to employ ourselues about , now that we haue explicated the natures of those motions by meanes whereof bodies are made and destroyed ; and in which they are to be considered chiefely as passiue , whiles some exteriour agent working vpon them causeth such alterations in them , and bringeth them to such passe as wee see in the changes that are dayly wrought among substances ; is , to take a suruay of those motions which some bodies haue , wherein they seeme to be not so much patients as agents ; and do containe with in themselues the principle of their owne motion ; and haue no relation to any outward obiect , more then to stirre vp that principle of motion , and sett it on worke : which when it is once in act , hath as it were within the limits of its owne kingdome , and seuered from commerce with all other bodies whatsoeuer , many other subalterne motions ouer which it presideth . To which purpose we may consider that among the compounded bodies whose natures we haue explicated ; there are some , in whom the partes of different complexions are so small and so well mingled together , that they make a compound , which to our sense seemeth to be all of it quite through , of one homogeneous nature ; and howsoeuer it be diuided , each part retaineth the entire and cōplete nature of the whole . Others againe there are , in which it is easy to discerne that the whole is made vp of seuerall great partes of very differing natures and tēpers . And of these , there are two kindes : the one , of such , as their differing partes seeme to haue no relation to one an other , or correspondence together to performe any particular worke , in which all of them are necessary ; but rather they seeme to be made what they are , by chance and by accident ; and if one part be seuered from an other , each is an entire thing by it selfe , of the same nature as it was in the whole ; and no harmony is destroyed by such diuision . As may be obserued in some bodies digged out of mines , in which one may see lūpes of mettall , oore , stone , and glasse , and such different substances , in their seuerall distinct situations , perfectly compacted into one continuate body ; which if you diuide , the glasse remaineth what it was before , the Emerald is still an Emerald , the syluer is good syluer , and the like of the other subs●āces : the causes of which , may be easily deduced out of what we haue formerly said . But there are other bodies in which this manifest and notable difference of partes , carrieth with it such a subordinatiō of one of them vnto an other ; as we can not doubt but that nature made such engines ( if so I may call them ) by designe ; and intended that this variety should be in one thing ; whose vnity and being what it is , should depend of the harmony of the seuerall differing partes , and should be destroyed by their seperation . As we see in liuing creatures ; whose particular partes and members being once seuered there is no longer a liuing creature to be found among them . Now of this kind of bodies , 3 there are two sortes . The first is of those that seeme to be one continuate substance , wherein we may obserue one and the same constant progresse throughout , from the lowest vnto the highest part of it ; so that , the operation of one part is not att all different from that of an other : but the whole body seemeth to be the course and through fare of one constant action , varying it selfe in diuers occasions , and occurrences , according to the disposition of the subiect . The bodies of the secōd sort , haue their partes so notably seperated one frō the other ; and each of them haue such a peculiar motion proper vnto them , that one might conceiue they were eue●y one of them a complete distinct totall thing by it selfe , and that all of them were artificially tyed together ; were it not , that the subordination of these partes to one an other is so great , and the correspondence betweene them so strict , ( the one not being able to subsist without the other , from whom he deriueth what is needefull for him ; and againe being so vsefull vnto that other and hauing its action and motion so fitting and necessary for it , as without it that other can not be ; ) as plainely conuinceth that the compound of all these senerall partes must needes be one indiuiduall thing . I remember that when I trauailed in spaine , I saw there two engines that in some sort do expresse the natures of these two kindes of bodies . 4 The one att Toledo , the other att Segouia : both of them sett on worke by the current of the riuer , in which the foundation of their machine was layed . That att Toledo , was to force vp water a great hieght from the riuer Tagus to the Alcazar ( the King his pallace ) that standeth vpon a high steepe hill or rocke , almost perpendicular ouer the riuer . In the bottome , there was an indented wheele , which turning round with the streame , gaue motion att the same time to the whole engine : which consisted of a multitude of little troughes or square ladles sett one ouer an other , in two parallele rowes ouer against one an other , from the bottome to the toppe , and vpon two seuerall diuided frames of tymber . These troughes were closed att one end with a trauerse bord to retaine the water from running out there ; which end being bigger then the rest of the trough , made it somewhat like a ladle : and the rest of it , seemed to be the handle with a channell in it , the little end of which channell or trough was open to lett the water passe freely away . And these troughes were fastened by an axeltree in the middle of them , to the frame of tymber that went from the bottome vp to the toppe : so that they could vpon that center moue att liberty eyther the shutt end downewardes , or the open end ; like the beame of a ballance . Now att a certaine position of the roote wheele ( if so I may call it ) all one side of the machine sunke downe a little lower towardes the water , and the other was raised a little higher . Which motion was changed , as soone as the ground wheele had ended the remnant of his reuolution : for then , the side th●t was lowest before , sprung vp , and the other sunke downe . And thus , the two sides of the machine , were like two legges that by turnes trode the water ; as in the vintage , men presse grapes in a watte . Now the troughes that were fastened to the tymber which descended , turned that part of them downewardes which was like a boxe shutt to hold the water : and consequently , the open end was vp in the ayre , like the arme of the ballance vnto which the lightest scale is fastened : and in the meane time , the troughes vpon the ascēding timber , were moued by a contrary motion ; keeping their boxe endes aloft , and letting the open endes incline downewardes : so that if any water were in them , it would lett it runne out ; whereas the others retained any that came into them . When you haue made an image of this machine in your fantasie , cōsider what will follow out of its motion . You will perceiue that when one legge sinketh downe towardes the water , that trough which is next to the superficies of it , putting downe his boxe end , and dipping it a little in the water ; must needes bring vp as much as it can retaine , when that legge ascendeth : which when it is att its height , the trough moueth vpon his owne center ; and the boxe end , which was lowest , becometh now highest , and so the water runneth out of it . Now the other legge descending att the same time ; it falleth out that the trough on its side , which would be a steppe aboue that which hath the water in it , if they stood in equilibrity , becometh now a steppe lower then it : and is so placed , that the water which runneth out of that which is aloft , falleth into the head or boxe of it ; which no sooner hath receiued it , but that legge on which it is fastened , springeth vp , and the other descendeth : so that the water of the second legge , runneth now into the boxe of the first legge , that is next aboue that which first laded the water out of the riuer . And thus , the troughes of the two legges deliuer their water by turnes from one side to the other ; and att euery remooue , it getteth a steppe vpwardes , till it cometh to the toppe ; whiles att euery ascent and descent of the whole side , the lowest ladle or trough taketh new water from the riuer ; which ladefull followeth immediately in its ascent , that which was taken vp the time before . And thus , in a little while , all the troughes from the bottome to the toppe are full ; vnlesse there happen to be some failing in some ladle : and in that case the water breaketh out there ; and all the ladles aboue that , are dry . The other engine , 5 or rather multitude of seuerall engines , to performe sundry different operations , all conducing to one worke ( whereas , that of Toledo , is but one tenour of motion , from the first to the last ; ) is in the minte at Segouia . Which is so artificially made , that one part of it , distendeth an ingott of siluer or gold into that breadth and thicknesse as is requisite to make coyne of . Which being done , it deliuereth the plate it hath wrought , vnto an other that printeth the figure of the coyne vpon it . And from thence it is turned ouer to an other that cutteth it according to the print , into due shape and weight . And lastly , the seuerall peeces fall into a reserue , in an other roome ; where the officer , whose charge it is , findeth treasure ready coyned ; without any thing there , to informe him of the seuerall different motions that the siluer or the gold passed before they came to that state . But if he goe on the other side of the wall , into the roome where the other machines stand and are att worke , he will then discerne that euery one of them , which considered by it selfe might seeme a distinct complete engine , is but a seruing part of the whole ; whose office is , to make money : and that for this worke , any one of them seperated from the rest , ceaseth to be the part of a minte , and the whole is maymed and destroyed . Now lett vs apply the consideration of these different kindes of engines , 6 to the natures of the bodies we treate of . Which I doubt not , would fitt much better , were they liuely and exactly described . But it is so long since I saw them , and I was then so very young , that I retaine but a confufed and clowdy remembrance of them : especially of the minte att Segouia , in the which there are many more particulars then I haue touched ; as conueniency for refining the oore or mettall ; and then casting it into ingots ; and driuing them into roddes ; and such like : vnto all which , there is little helpe of handes requisite , more then to apply the matter duly att the first . But what I haue said of them , is enough to illustrate what I ayme att : and though I should erre in the particulars , it is no great matter ; for I intend not to deliuer the history of them : but only out of the remembrance of such note full and artificiall Masterpeeces , to frame a modell in their fancies that shall reade this , of something like them ; whereby they may with more ease , make a right conception of what we are handling . Thus then all sortes of plants , both great and small , may be compared to our first engine of the waterworke att Toledo , for in them , all the motion we can discerne , is of one part transmitting vnto the next to it , the iuice which it receiued from that immediately before it : so that it hath one constant course from the roote ( which sucketh it from the earth ) vnto the toppe of the highest sprigge : in which , if it should be intercepted and stopped by any mayming of the barke ( the channell it ascendeth by ) it would there breake out and turne into droppes , or gumme , or some such other substance as the nature of the plant requireth : and all that part of it vnto which none of this iuice can ascend would drye and wither and grow dead . But sensible liuing creatures , we may fittly compare to the second machine of the minte att Segouia . For in them , though euery part and member , be as it were a complete thing of it selfe , yet euery one , requireth to be directed and putt on in its motion by an other ; and they must all of them ( though of very different natures and kindes of motion ) conspire together to effect any thing that may be , for the vse and seruice of the whole . And thus we find in them perfectly the nature of a mouer and a moueable ; each of them mouing differently from one an other , and framing to themselues their owne motions , in such sort as is most agreeable to their nature , when that part which setteth them on worke hath stirred them vp . And now because these partes ( the mouers , and the moued ) are partes of one whole ; we call the entire thing Automatum or se mouens ; or a liuing creature . Which also may be fittly compared to a ioyner , or a painter , or other crafte●man , that had his tooles so exactly fitted about him , as when he had occasion to do any thing in his trade , his toole for that action were already in the fittest positiō for it , to be made vse of ; so as without remouing himselfe frō the place where he might sitt enuironed with his tooles , he might , by only pulling of some little chordes , eyther apply the matter to any remote toole , or any of his tooles to the matter he would worke vpon , according as he findeth the one or the other more conuenient for performance of the action he intendeth . Whereas in the other , there is no variety of motions ; but one and the same , goeth quite through the body frō one end of it to the other . And the passage of the moysture through it , from one part to an other next ( which is all the motion it hath ) is in a manner but like the rising of water in a stille , which by heate is made to creepe vp by the sides of the glasse ; and from thence runneth through the nose of the limb●ke , and falleth into the receiuer . So that , if we will say that a plant liueth , or that the whole moueth it selfe , and euery part moueth other ; it is to be vnderstood in a farre more imperfect manner , then when we speake of an animall : and the same wordes are attributed to both , in a kind of aequiuocall sense . But by the way I must note , that vnder the title of plants I include not zoophytes or plantanimals : that is such creatures as though they goe not from place to place , and so cause a locall motion of their whole substance , yet in their partes , they haue a distinct and articulate motion . But to leaue comparisons , 7 and come to the proper nature of the thinges : lett vs frame a conception , that not farre vnder the superficies of the earth , there were gathered together diuers partes of little mixed bodies , which in the whole summe were yet but little : and that this little masse had some excesse of fire in it , such as we see in wett hay , or in muste of wine , or in woort of beere : and that withall the drought of it were in so high a degree , as this heate should not find meanes ( being too much compressed ) to play his game : and that , lying there in the bosome of the earth , it should after some little time receiue its expected and desired drinke through the beneuolence of the heauen ; by which it being moystened , and thereby made more pliable , and tender and easy to be wrought vpon , the little partes of fire should breake loose ; and they finding this moysture a fitt subiect to worke vpon , should driue it into all the partes of the little masse , and digesting it there should make the masse swell . Which action , taking vp long time for performance of it , in respect of the small encrease of bulke made in the masse by the swelling of it ; could not be hindered by the pressing of the earth , though lying neuer so weightily vpon it : according to the maxime we haue aboue deliuered , that any little force , be it neuer so little ; is able to ouercome any great resistance , be it neuer so powerfull ; if the force do multiply the time it worketh in , sufficiently to equalife the proportions of the agent and the resistant . This encrease of bulke and swelling of the litle masse , will of its owne nature be towardes all sides , by reason of the fire and heate that occasioneth it ( whose motion is on euery side , from the center to the circumference : ) but it will be most efficacious vpwardes , towardes the ayre , because the resistance is least that way ; both by reason of the litle thicknesse of the earth ouer it ; as also by reason that the vpper part of the earth lyeth very loose and is exceeding porous , through the continuall operation of the sunne and falling of raine vpon it . It can not choose therefore but mount to the ayre ; and the same cause that maketh it do so , presseth att the same time the lower partes of the masse , downewardes . But what ascendeth to the ayre , must be of the hoater and more moist partes of the fermenting masse ; and what goeth downewardes must be of his harder and dryer partes proportionate to the contrary motiōs of fire and of earth , which predominate in these two kindes of partes . Now this that is pushed vpwardes , coming aboue ground , and being there exposed to sunne and wind , contracteth thereby a hard and rough skinne on its outside ; but within is more tender ; in this sort it defendeth it selfe from outward iniuries of weather whiles it mounteth : and by thrusting other partes downe into the earth , it holdeth it selfe steadfast , that although the wind may shake it , yet it can not ouerthrow it . The greater this plant groweth , the more iuice is dayly accrewed vnto it , and the heate is encreased ; and consequently , the greater aboundance of humors is continually sent vp . Which when it beginneth to clogge att the toppe , new humour pressing vpwardes , forceth a breach in the skinne ; and so a new piece , like the maine stemme , is thrust out and beginneth on the sides , which we call a branch . Thus is our plāt amplifyed , till nature not being able still to breede such strong issues , falleth to workes of lesse labour , and pusheth forth the most elaborate part of the plants iuice into more tender substances : but especially , att the endes of the branches ; where , aboundant humour , but att the first , not well concocted , groweth into the shape of a button ; and more and better concocted humour succeding , it groweth softer and softer ( the sunne drawing the subtilest partes outwardes ) excepting what the coldnesse of the ayre and the roughnesse of the wind do harden into an outward skinne . So then the next partes to the skinne , are tender ; but the very middle of this button must be hard and dry , by reason that the sunne from without , and the naturall heate within , drawing and driuing out the moysture and extending it from the center , must needes leaue the more earthy partes much shrūcke vp and hardened by their euaporating out from them : wh●ch hardening , being an effect of fire within and without , that baketh this hard substance , incorporateth much of it selfe with it , as we haue formerly declared in the making of salt by force of fire . This button , thus dilated , and brought to this passe , we call the fruite of the plant : whose harder part , encloseth oftentimes , an other not so hard as dry . The reason whereof is because the outward hardenesse permitteth no moysture to soake in any aboundance through it ; and then , that which is enclosed in it , must needes be much dryed ; though not so much , but that it still retaineth the common nature of the plant . This drought , maketh these inner partes to be like a kind of dult ; or att the least , such as may be easily dryed into dust , when they are brused out of the huske that encloseth them . And in euery parcell of this dust , the nature of the whole resideth ; as it were contracted into a small quantity ; for the iuice which was first in the button , and had passed from the roote through the manifold varieties of the diuers partes of the plant , and had suffered much concoction , partly from the sunne and partly from the inward heate imprisoned in that harder part of the fruite ; is by these passages , strainings , and concoctions , become att the length to be like a tincture extracted out of the whole plant ; and is att the last dryed vp into a kind of magistery . This we call the seede : which is , of a fitt nature , by being buried in the earth and dissolued with humour , to renew and reciprocate the operation we haue thus described . And thus , you haue the formation of a Plant. But a sensiue creature , being compared to a plant , as a plant is to a mixed body ; 8 you can not but conceiue that he must be compounded as it were of many plantes , in like sort as a plant is of many mixed bodies . But so , that all the plants which concurre to make one animal , are of one kind of nature and cognation : and besides ; the matter , of which such diuersity is to be made , must of necessity be more humid and figurable , then that of an ordinary plant : and the artificer which worketh and mouldeth it , must be more actiue . Wherefore we must suppose that the masse , of which an animal is to be made , must be actually liquid : and the fire that worketh vpon it , must be so powerfull that of its owne nature , it may be able to conuert this liquide matter into such breathes and steames , as we see do vse to rise from water , when the sunne or fire worketh vpon it . Yet if the masse were altogether as liquide as water , it would vanish away by heate boyling it , and be dryed vp : therefore it must be of such a conuenient temper , that although in some of its partes it be fluide and apt to runne ; yet by others it must be held together ; as we see that vnctuous thinges for the most part are ; which will swell by heate , but not flye away . So then if we imagine a great heate to be imprisoned in such a liquour ; and that it seeketh by boyling , to breake out ; but that the solidenesse and viscousnesse of the substance will not permitt it to euaporate : it can not choose but comport it selfe in some such sort as we see butter or oyle in a frying panne ouer the fire , when it riseth in bubbles : but much more efficaciously ; for their body is not strong enough to keepe in the heate ; and therefore those bubbles fall againe ; whereas if it were , those bubbles would rise higher and higher , and stretch themselues longer and longer ( as when the soape boylers do boyle a strong vnctuous lye into soape ; ) and euery one of them would be as it were a litle brooke , whereof the channell would be the enclosing substance ; and the inward smoake that extendeth it , might be compared to the water of it : as when a glasse is blowne out by fire and ayre into a long figure . Now we may remember , how we haue said , where we treated of the production and resolution of mixed bodies , that there are two sortes of liquide substantiall partes , which by the operation of fire are sent out of the body it worketh vpon ; the watry , and the oyly partes . For though there appeare some times some very subtile and aethereall partes of a third kind ( which are the aquae ardentes , or burning spirits ; ) yet in such a close distilling of circulation as this is , they are not seuered by themselues , but do accompagny the rest ; and especially the watry partes : which are of a nature , that the rising Ethereall spirits easily mingle with , and extend themselues in it ; whereby the water becometh more efficacious , and the spirits lesse fugitiue . Of these liquide partes which the fire sendeth away , the watry ones are the first , as being the easiest to be raysed : the oyly partes , rise more difficultly ; and therefore do come last . And in the same manner it happeneth in this emission of brookes , the watry and oyly steames will each of them flye into different reserues ; and if there arriue vnto them , aboundance of their owne quality , each of them must make a substance of its owne nature by settling in a conuenient place , and by due concoction . Which substance after it is made and confirmed , if more humidity and heate do presse it , will againe break forth into other litle channels . But when the watry and oyly partes are boyled away , there remaine yet behind other more solide and fixed partes , and more strongly incorporated with fire then eyther of these : which yet can not drye vp into a fiery salt , because a continuall accessiō of humour keepeth them alwayes flowing : and so they become like a couldron of boyling fire . Which must propagate it selfe as wide as eyther of the others ; since the actiuity of it must needes be greater then theirs ( as being the source of motion vnto them ) and that there wanteth not humidity for it to extend it selfe by . And thus you see three rootes of three diuers plants , all in the same plant , proceeding by naturall resolution from one primitiue source . Whereof that which is most watry , is fittest to fabricate the body and common outside of the triformed plant ; since water is the most figurable principle that is in nature , and the most susceptible of multiplication ; and by its cold is easyest to be hardened , and therefore fittest to resist the iniuries of enemy bodies that may infest it . The oyly partes , are fittest for the continuance and solidity of the plant : for we see that viscosity and oylinesse , hold together the partes where they abound ; and they are slowly wasted by fire , but do conserue and are an aliment to the fire that consumeth them . The partes of the third kind , are fittest for the conseruation of heate : which though in them it be too violent ; yet it is necessary for working vpon other partes , and for mainetaining a due temper in them . And thus we haue armed our plant with three sortes of riuers or brookes to runne through him , with as many different streames ; the one of a gentle balsamike oyle ; an other , of streaming fire ; and the third of a connaturall and cooler water to irrigate and temper him . The streames of water , ( as we haue said ) must runne through the whole fabrike of this triformed plant : and because it is not a simple water , but warme in a good degree , and as it were a middle substance betwixt water and ayre ( by reason of the ardent volatile spiritt that is with it ) it is of a fitt nature to swell as ayre doth ; and yet withall to resist violence in a conuenient degree , as water doth . Therefore , if from its source , nature sendeth aboundance into any one part ; that part must swell and grow thicker and shorter ; and so , must be contracted that way which nature hath ordered it . Whence we perceiue a meanes , by which nature may draw any part of the outward fabrike , which way soeuer she is pleased by sett instruments for such an effect . But when there is no motion , or but litle in these pipes , the standing streame that is in a very litle , though long channell , must needes be troubled in its whole body , if any one part of it be pressed vpon , so as to receiue thereby any impression : and therefore , whatsoeuer is done vpon it , though att the very furthest end of it ; maketh a commotion and sendeth an impression vp to its very source . Which appearing by our former discourse to be the origine of particular and occasionall motions ; it is obuious to conceiue how it is apt to be moued and wrought by such an impression to sett on foote the beginning of any motion ; which by natures prouidence is conuenient for the plant , when such an impression is made vpon it . And thus you see this plant hath the vertue both of sense or feeling ; that is , of being moued and affected by externe obiects , lightly striking vpon it ; as also , of mouing it selfe , to or from such an obiect ; according as nature shall haue ordained . Which in summe is ; that this plant is a sensitiue creature , composed of three sources ; the heart , the braine , and the liuer : whose offspringes are the arteries , the nerues , and the veines ; which are filled with vitall spirits , with animal spirits , and with blood : and by these , the animal is heated , nourished , and made partaker of sense and motion . Now referring the particular motions of liuing creatures , to an other time : we may obserue that both kindes of them , as well vegetables as animals do agree in the nature of sustaining themselues in the three common actions of generation , nutrition , and augmentation ; which are the beginning , the progresse , and the conseruing of life . Vnto which three we may adde the not so much action as passion of death ; and of sicknesse or decay , which is the way to death . THE FOVRE AND TWENTIETH CHAPTER . A more particular suruay of the generation of Animals ; in which is discouered what part of the animal is first generated . TO beginne then with examining how liuing creatures are ingendered : 1 our maine question shall be ; whether they be framed entirely att once ; or successiuely , one part after an other ? And if this later way ; which part first ? Vpon the discussion of which , all that concerneth generation will be explicated , as much as concerneth our purpose in hand . To deduce this from its origine : we may remember how our Masters tell vs , that when any liuing creature is passed the heate of its augmentation or growing ; the superfluous nourishment settleth it selfe in some appoynted place of the body to serue for the production of some other . Now it is euident that this superfluity cometh from all partes of the body , and may be said to containe in it , after some sort , the perfection of the whole liuing creature . Be it how it will , it is manifest that the liuing creature is made , of this superfluous moysture of the parent : which according to the opinion of some , being compounded of seuerall partes deriued from the seuerall limbes of the parent ; those partes when they come to be fermented in conuenient heate and moysture , do take their posture , and situation , according to the posture and disposition of partes that the liuing creature had , from whence they issued : and then they growing dayly greater and solider , ( the effects of moysture and of heate ; ) do att the length become such a creature as that was , from whence they had their origine . Which , an accident that I remember , seemeth much to confirme . It was of a catt that had its tayle cutt of when it was very yong : which catt happening afterwardes to haue yong ones , halfe the kittlinges proued without tayles , and the other halfe had them in an ordinary manner ; as if nature could supply but on the partners side , not on both . And an other particular that I saw when I was att Argiers , maketh to this purpose , which was , of a woman that hauing two thumbes vpon the left hand ; foure daugthers that she had , did all resemble her in the same accident , and so did a litle child , a girle of her eldest daugthers ; but none of her sonnes . Whiles I was there I had a particular curiosity to see them all : and though it be not easily permitted vnto Christians to speake familiarly with Mahometan women ; yet the condition I was in there , and the ciuility of the Bassha , gaue me the opportunity of full view and discourse with them : and the old woman told me , that her mother and Grandmother had beene in the same manner . But for them , it resteth vpon her creditt : the others I saw my self . 2 But the opinion which these accidents seeme to support ; though att the first view it seemeth smoothly to satisfy our inquiry , and fairely to compasse the making of a liuing creature : yet looking further into it , we shall find it fall exceeding short of its promising ; and meete with such difficulties , as it can not ouercome . For first , lett vs cast about how this compound of seuerall partes , that serueth for the generation of a new liuing creature , can be gathered from euery part and member of the parent ; so to carry with it in litle the complete nature of it . The meaning hereof must be , that this superfluous aliment , eyther passeth through all and euery litle part and particle of the parents body , and in its passage receiueth something from them : or else , that it receiueth only from all similar and great partes . The former seemeth impossible , for how can one imagine that such iuice should circulate the whole body of an animall , and visit euery atome of it , and retire to the reserue where it is kept for generatiō ; and no part of it remaine absolutely hehind , sticking to the flesh or bones that it bedeaweth ; but that still some part returneth backe from euery part of the animall ? Besides ; consider how those partes that are most remote from the channels which conuey this iuice ; when they are fuller of nourishment then they neede , the iuice which ouerfloweth from them , cometh to the next part , and settling there and seruing it for its due nourishment , driueth backe into the channell , that which was betwixt the channell and it selfe : so that here , there is no returne att all from some of the remote pattes ; and much of that iuice which is reiected , neuer went farre from the channell it selfe . We may therefore safely conclude , that it is impossible , euery litle part of the whole body should remitt something impregnated and imbued with the nature of it . But then you may peraduenture say that euery similar part doth . If so I would aske , how it is possible that by fermentation only , euery part should regularly goe to a determinate place , to make that kind of animal ; in which , euery similar part is diffused to so great an extent ? How should the nature of flesh , here become broad , there round , and take iust the figure of the part it is to couer ? How should a bone , here be hollow , there be blady , and in an other part take the forme of a ribbe , and those many figures which we see of bones ? And the like we might aske of euery other similar part , as of the veines and the rest . Againe ; seeing it must of necessity happen , that att one time more is remitted from one part then from an other ; how cometh it to passe , that in the collection the due proportion of nature is so punctually obserued ? Shall we say that this is done by some cunning artificer whose worke it is to sett all these partes in their due posture ; which Aristotele attributeth to the seede of the Male ? But this is impossible ; for all this diuersity of worke , is to be done att one time , and in the same occasions : which can no more be effected by one agent , then multiplicity can immediately proceed from vnity . But besides that there can be no Agent to dispose of the part●s when they are gathered ; it is euident that a sensitiue creature may be made without any such gathering of partes beforehand from an other of the same kind : for else how could vermine breed out of liuing bodies , or out of corruption ? How could ratts come to fill shippes , into which neuer any were brought ? How could froggs be ingendred in the ayre ? Eeles of deewy turfes , or of mudde ? Toades of duckes ? Fish , of hernes ? And the like . To the same purpose ; when one species or kind of animal is changed into an other ; as when a catarpiller or a silkeworme becometh a flye ; it is manifest that there can be no such precedent collection of partes . And therefore , 3 there is no remedy ; but we must seeke out some other meanes and course of generation , thē this . Vnto which we may be ledd , by considering how a liuing creature is nourished and augmented : for why should not the partes be made in generation of a matter like to that which maketh thē in nutritiō ? If they be augmēted by one kind of iuice that after seuerall changes , turneth att the length into flesh and bone ; and into euery sort of mixed body or similar part , whereof the sensitiue creature is compounded ; and that ioyneth it selfe to what it findeth already made , why should not the same iuice , with the same progresse of heate and moysture , and other due temperamēts ; be conuerted att the first into flesh and bone though none be formerly there to ioyne it selfe vnto ? Lett vs then conclude that the iuice which serueth for nourishmēt of the animal , being more then is requisite for that seruice ; the superfluous part of it , is drained from the rest , and is reserued in a place fitt for it : where by litle and litle through digestion , it gaineth strength and vigour and spirits to it selfe , and becometh an homogeneall body , such as other simple compoundes are ; which by other degrees of heate and moysture , is changed into an other kind of substance : and that againe ; by other temperaments , into an other . And thus ; by the course of nature , and by passing successiuely many degrees of temper , and by receiuing a totall change in euery one of them ; att the length an animal is made of such iuice as afterwardes serueth to nourish him . 4 But to bring this to passe a shorter way , and with greater facility ; some haue beene of opimon , that all similar thinges of whatsoeuer substance , are vndiscernably mixed in euery thing that is : and that to the making of any body out of any thing ; there is no more required but to gather together those partes which are of that kind , and to seperate , and cast away from them , all those which are of a nature differing from them . But this speculation will appeare a very ayry and needelesse one , if we consider into how many seuerall substances the same species of a thing may be immediately changed ; or rather , how many seuerall substances may be encreased immediately from seuerall equall indiuiduals of the same thing ; and then take an account how much of each indiuiduall is gone into each substance which it hath so encreased . For if wee summe vp the quantities that in the seuerall substances are thereby encreased ; we shall find that they do very much exceed the whole quantity of any one of the indiuiduals ; which should not be if the supposition were true ; for euery indiuiduall shonld be but one totall made vp of the seuerall different similar partes , which encrease the seuerall substances , that extract out of them what is of their owne nature . This will be better vnderstood by an example : suppose that a man , a horse , a cowe , a sheepe , and 500 more seuerall species of liuing creatures , should make a meale of lettuce : to auoyde all perplexity in conceiuing the argument , lett vs allow that euery one did eate a pound ; and lett vs conceiue an other pound of this herbe to be burned ; as much to be putrifyed vnder a Cabage roote ; and the like vnder 500 plantes more of diuers species . Then cast how much of euery pound of lettuce is turned into the substances that are made of them , or that are encreased by them ; as , how much ashes , one pound hath made ; how much water hath beene distilled out of an other pound ; how much a man hath beene encreased by a third ; how much a horse by a fourth ; how much earth by the putrefaction of a fifth pound , how much a cabage hath beene encreased by a sixth : and so goe ouer all the poundes that haue beene turned into substances of different specieses ( which may be multiplyed as much as you please . ) And when you haue summed vp all these seuerall quantities , you will find them farre to exceed the quantity of one pound : which it would not do , if euery pound of lettuce were made vp of seuerall different similar partes actually in it , that are extracted by different substances of the natures of those partes ; and that no substance could be encreased by it , vnlesse partes of its nature were originally in the lettuce . On the other side , 5 if we but cast our eye backe vpon the principles we haue layed where we discourse of the composition of bodies , we shall discerne how this worke of changing one thing into an other ; eyther in nutrition , in augmentation , or in generation ; will appeare not only possible , but easy to be effected . For out of them , it is made euident how the seuerall varieties of solide and liquide bodies ; all differences of naturall qualities , all consistences , and whatsoeuer else belongeth to similar bodies ; resulteth out of the pure and single mixture of rarity and density ; so that to make all such varieties as are necessary , there is no neede of mingling , or of seperating any other kindes of partes : but only an art or power to mingle in due manner , plaine rare and dense bodies one with an other . Which very action and none other ( but with excellent methode and order , such as becometh the great Architect that hath designed it ) is performed in the generation of a liuing creature : which is made of a substance , att the first , farre vnlike what it afterwardes groweth to be . If we looke vpon this change in grosse , and consider but the two extremes ( to witt , the first substance , of which a liuing creature is made ; and it selfe in its full perfection ) I confesse , it may well seeme incredible how so excellent a creature can deriue its origine from so meane a principle , and so farre remote and differing from what it groweth to be . But if we examine it in retayle , and go along anatomising it in euery steppe and degree that it changeth by ; we shall find , that euery immediate change is ●o neere , and so palpably to be made by the concurrent causes of the matter prepared ; as we must conclude , it can not possibly become any other thing then iust what it doth become . Take a beane , or any other seede , and putt it into the earth , and lett water fall vpon it ; can it then choose but that the beane must swell ? The beane swelling , can it choose but breake the skinne ? The skinne broken can it choose ( by reason of the heate that is in it ) but push out more matter , and do that action which we may call germinating ? Can these germes choose but pierce the earth in small stringes , as they are able to make their way ? Can these stringes choose but be hardened , by the compression of the earth , and by their owne nature , they being the heauyest partes of the fermented beane ? And can all this be any thing else but a roote ? Afterwardes the heate that is in the roote , mingling it selfe with more moysture , and according to its nature , springing vpwardes ; will it not follow necessarily , that a tender greene substance twhich we call a budd , or leafe ) must appeare a litle aboue the earth ; since ( endernesse , greenenesse , and ascent , are the effects of those two principles , heate and moysture ? And must not this greene substance change from what it was att the first , by the sunne and ayre working vpon it , as it groweth higher ; till att the length it hardeneth into a stalke ? All this while , the heate in the roote sublimeth vp more moysture , which maketh the stalke att the first grow ranke and encrease in length . But when the more volatile part of that warme iuice , is sufficiently depured and sublimed , will it not attempt to thrust it selfe out beyond the stalke with much vigour and smartnesse ? And as soone as it meeteth with the cold ayre in its eruption , will it not be stopped and thickned ? And new partes flocking still from the roote , must they not clogge that issue , and grow into a button , which will be a budd ? This budde being hardened att the sides , by the same causes which hardened the stalke , and all the while the inward heate still streaming vp , and not enduring to be long enclosed , ( especially when by its being stopped , it multiplyeth it selfe ) will it not follow necessarily that the tender budde must cleaue , and giue way to that spirituall iuice ; which being purer then the rest ( through its great sublimation ) sheweth it selfe in a purer and nobler substance then any that is yet made ; and so becometh a flower ? From hence , if we proceed as we haue begunne , and do weigh all circumstances ; we shall see euidently , that an other substance must needes succeed the flower , which must be hollow and containe a fruite in it : and that this fruite must grow bigger and harder . And so , to the last periode of the generation of new beanes . Thus by drawing the thridde carefully along through your fingers , and staying att euery knott to examine how it is tyed ; you see that this difficult progresse of the generation of liuing creatures , is obuious enough to be comprehended ; and that the steppes of it are possible to be sett downe ; if one would but take the paines and afford the time that is necessary ( lesse then that Philosopher , who for so many yeares gaue himselfe wholy vp to the single obseruing of the nature of bees ) to note diligently all the circumstances in euery change of it . In euery one of which the thing that was , becometh absolutely a new thing ; and is endewed with new properties and qualities different from those it had before , as Physitians from their certaine experience , do assure vs. And yet euery change is such , as in the ordinary and generall course of nature ( wherein nothing is to be considered , but the necessary effects following out of such Agents working vpon such patients , in such circumstances ) it is impossible that any other thing should be made of the precedent , but that which is immediately , subsequent vnto it . Now if all this orderly succession of mutations be necessarily made in a beane , by force of sundry circumstances and externall accidents ; why may it not be conceiued that the like is also done in sensible creatures ; but in a more perfect manner , they being perfecter substances ? Surely the progresse we haue sett downe is much more reasonable , then to conceiue that in the meale of the beane , are contained in litle , seuerall similar substances ; as , of a roote , of a leafe , a stalke , a flower , a codde , fruite , and the rest ; and that euery one of these , being from the first still the same that they shall be afterwardes , do but sucke in , more moysture from the earth , to swell and enlarge themselues in quantity . Or , that in the seede of the male , there is already in act , the substance of flesh , of bone , of sinewes , of veines , and the rest of those seuerall similar partes which are found in the body of an animall ; and that they are but extended to their due magnitude , by the humidity drawne from the mother , without receiuing any substantiall mutation from what they were originally in the seede . Lett vs then confidently conclude , that all generation is made of a fitting , but remote , homogeneall compounded substance : vpon which , outward Agents working in the due course of nature , do change it into an other substance , quite different from the first , and do make it lesse homogeneall then the first was . And other circumstances and agents , do change this second into a thirde ; that thirde , into a fourth ; and so onwardes , by successiue mutations ( that still make euery new thing become lesse homogeneall , then the former was , according to the nature of heate , mingling more and more different bodies together ) vntill that substance be produced , which we consider in the periode of all these mutations . And this , is euident out of many experiences : as for example in trees ; the barke which is opposed to the north wind , is harder and thicker then the contrary side which is opposed to the south , and a great difference will appeare in the graine of the wood ; euen so much , that skilfull people , will by feeling and seeing a round piece of the wood after the tree is felled , tell you in what situation it grew , and which way each side of that peece looked . And Iosephus Acosta writeth of a tree in America , that on the one side being situated towardes great hills , and on the other being exposed to the hoat sunne ; the one halfe of it flourisheth att one time of the yeare , and the other halfe att the opposite season . And some such like may be the cause of the strāge effects we sometimes see of trees , flourishing or bearing leafes att an vnseasonable time of the yeare ; as in particular , in the famous oake in the Newforest ; and in some others in our Iland : in which peraduenture the soyle they grow in , may do the same effect , as the windes and sunne did in the tree that Acosta maketh mention of . For we dayly see how some soyles are so powerfull ouer some kind of corne , that they will change the very nature of it ; so that , you shall reape oates or rye , after you haue sowen wheate there . Which sheweth euidently that since the outward circumstances can make the partes or the whole of any substance , become different from what they were att the first ; generation is not made by aggregation of like partes to presupposed like ones : nor by a specificall worker within ; but by the compounding of a seminary matter , with the iuice which accreweth to it from without , and with the steames of circumstant bodies ; which by an ordinary course of nature , are regularly imbibed in it by degrees ; and which att euery degree , do change it into a different thing , such an one as is capable to result out of the present compound , 6 ( as we haue said before ) vntill it arriue to its full perfection . Which yet is not the vtmost periode of natures changes ; for from that ; for example , from corne or an animal , it carryeth it on ( still changing it ) to be meale or a cadauer : from thence to be bread or durte : after that to be bloud or grasse . And so , still turning about her wheele ( which suffereth nothing to remaine long in the state it is in ) she changeth all substances from one into an other . And by reiterated reuolutions , maketh in time euery thing of euery thing : as when of mudde she maketh tadpoles , and frogges , of them ; and afterwardes , mudde againe of the frogges : or when she runneth a like progresse ; from earth to wormes ; and from them , to flyes ; and the like : so changing one animal into such an other ; as in the next precedent steppe , the matter in those circumstances is capable of being changed into ; or rather ( to say better ) must necessarily be changed into . To confirme this by experience ; I haue beene assured , by one who was very exact in noting such thinges ; that he once obserued in Spaine , in the spring season , how a sticke lying in a moyst place , grew in tract of time to be most of it a rotten durty matter ; and that att the durty end of the sticke , there began a rude head to be formed of it by litle and litle ; and after a while some litle legges began to discouer themselues neere this vnpolished head , which dayly grew more and more distinctly shaped . And then , for a pretty while ( for it was in a place where he had the conueniencye , to obserue dayly the progresse of it , and no body came neere to stirre it in the whole course of it ) he could discerne where it ceased to be a body of a liuing creature , and where it began to be dead stiche or durt ; all in one continuate quantity or body . But euery day the body grew longer and longer , and more legges appeared , till att the length , when he saw the animal almost finished , and neere seperating it selfe from the rest of the sticke , he stayed then by it , and saw it creepe away in a catarpillar , leauing the sticke and durt , as much wanting of its first length , as the wormes body tooke vp . Peraduenture the greatest part of such creatures maketh their way by such steppes into the world . But to be able to obserue their progresse thus distinctly as this Gentleman did , happeneth not frequently . 7 Therefore , to satisfy our selues herein it were well we made our remarkes in some creatures that might be continually in our power to obserue in them the course of nature euery day and houre . Sir Ihon Heydon , the Lieutenant of his Maiesties ordinance ( that generous and knowing Gentleman ; and consummate souldier both in theory and practise ) was the first that instructed me how to do this , by meanes of a furnace so made as to imitate the warmeth of a sitting henne . In which you may lay seuerall egges to hatch ; and by breaking them at seuerall ages you may distinctly obserue euery hourely mutation in them , if you please . The first will bee , that on one side you shall find a great resplendent clearnesse in the white . After a while , a litle spott of red matter like bload , will appeare in the middest of that clearnesse fastened to the yolke : which will haue a motion of opening and shutting ; so as sometimes you will see it , and straight againe it will vanish from your sight ; and indeede att the first it is so litle , that you can not see it , but by the motion of it ; for att euery pulse , as it openeth , you may see it , and immediately againe , it shutteth in such sort , as it is not to be discerned . Frō this red specke , after a while there will streame out , a number of litle ( almost imperceptible ) red veines . Att the end of some of which , in time there will be gathered together , a knotte of matter which by litle and litle , will take the forme of a head ; and you will ere long beginne to discerne eyes and a beake in it . All this while the first red spott of blood , groweth bigger and solider : till att the length , it becometh a fleshy substance ; and by its figure , may easily be discerned to be the hart : which as yet hath no other enclosure but the substance of the egge . But by litle and litle the rest of the body of an animal is framed out of those red veines which streame out all aboute from the hart . And in processe of time , that body incloseth the heart within it by the chest , which groweth ouer on both sides , and in the end meeteth , and closeth it selfe fast together . After which this litle creature soone filleth the shell , by conuerting into seuerall partes of itselfe all the substance of the egge . And then growing weary of so straight an habitation , it breaketh prison , and cometh out , a perfectly formed chicken . In like manner : in other creatures ; which in latin are called Viuipara ( because their yong ones are quicke in their mothers wombe ) we haue , by the relation of that learned and exact searcher into nature , Doctor Haruey : that the seede of the male after his accoupling with the female , doth not remaine in her wombe in any sensible bulke : but ( as it seemeth ) euaporateth and incorporateth it selfe , eyther into the body of the wombe , or rather into some more interior part , as into the seminary vessells . Which being a solide substance , much resembling the nature of the females seede , is likely to sucke vp , by the mediation of the females seede , the male seede incorporated with it , and by incorporation , turned ( as it were ) into a vapour : in such sort as we haue formerly explicated how the body of a scorpion or viper , draweth the poyson out of a wound . And after a certaine time ( Doctor Haruey noted the space of sixe weekes or two months in does or hindes ) these seedes distill againe into the wombe ; and by litle and litle do clarify in the middest , and a litle red specke appeareth in the center of the bright clearnesse : as we said before of the egge . But we should be too blame to leaue our Reader without clearing that difficulty , 8 which can not , choose but haue sprung vp in his thoughts , by occasion of the relations we made att the entrance into this point concerning the catte whose kittlinges were halfe with tayles , and halfe without : and the womans daughters att Argires , that had as well as their mother excrescences vpon their left thumbes , imitating an other lesser thumbe : and the like effects whensouer they happen , which they do frequently enough . Lett him therefore remember , how we haue determined that generation is made of the bloud , which being dispersed into all the partes of the body to irrigate euery one of them ; and to conuey fitting spirits into them frō their source or shoppe where they are forged ; so much of it as is superaboundant to the nourishing of those partes is sent backe againe to the hart to recouer the warmeth and spirits it hath lost by so long a iourney . By which perpetuall course of a continued circulation , it is euident that the bloud in running thus through all the partes of the body must needes receiue some particular concoction or impression from euery one of them . And by consequence , if there be any specificall vertue in one part which is not in an other , then the bloud returning from thence must be endewed with the vertue of that part . And the purest part of this bloud , being extracted like a quintessence out of the whole masse , is reserued in conuenient receptacles or vessels till there be vse of it : and is the matter or seede , of which a new animal is to be made ; in whom , will appeare the effect of all the specificall vertues drawne by the bloud in its iterated courses , by its circular motion , through all the seuerall partes of the parents body . Whence it followeth , that if any part be wanting in the body whereof this seede is made , or be superaboundant in it ; whose vertue is not in the rest of the body , or whose superaboundance is not allayed by the rest of the body ; the vertue of that part , can not be in the bloud , or will be too strong in the blood , and by consequence , it can not be at all , or it will be , too much in the seede . And the effect proceeding from the seede , that is , the yong animal will come into the world sauouring of that origine ; vnlesse the mothers seede , do supply or temper , what the fathers was defectiue or superaboundant in ; or contrariwise the fathers do correct the errors of the mothers . 9 But peraduenture the Reader will tell vs , that such a specificall vertue can not be gotten by concoction of the bloud , or by any pretended impression in it ; vnlesse some litle particles of the nourished part do remaine in the bloud , and returne backe with it according to that maxime of Geber : Quod non ingreditur , non immutat ; no body can change an other , vnlesse it enter into it , and mixing it selfe with it do become one with it . And that so in effect , by this explication we fall backe into the opinion which we reiected . To this I answere , that the difference is very great betweene that opinion and ours ; as will appeare euidently , if you obserue the two following assertions of theirs . First , they affirme that a liuing creature is made meerely by the assembling together of similar partes , which were hidden in those bodies from whence they are extracted in generation : whereas we say that bloud coming to a part to irrigate it , is by its passage through it , and some litle stay in it , and by its frequent returnes thither , att the length transmuted into the nature of that part : and thereby the specificall vertues of euery part , do grow greater , and are more diffused and extended . Secondly , they say that the embroyn is actually formed in the seede , though in such litle partes as it can not be discerned , vntill each part haue enlarged and encreased it selfe , by drawing vnto it from the circumstant bodies more substance of their owne nature . But we say , that there is one homogeneall substance ; made of the bloud , which hath beene in all partes of the body ; and this is the seede : which containeth not in it , any figure of the animal from which it is refined , or of the animal into which it hath a capacity to be turned ( by the addition of other substances ) though it haue in it the vertues of all the partes it hath often runne through . By which terme of specifike vertues , I hope we haue said enough in sundry places of this discourse to keepe men from conceiuing that we do meane any such vnconceiueable quality , as moderne Philosophers too frequently talke of , when they know not what they say or think , nor can giue any account of . But that it is such degrees and such numbers , of rare and dense partes mingled together , as constitute a mixed body of such a temper and nature : which degrees and proportions of rare and dense partes and their mixture together , and in corporating into one homogeneall substance , is the effect resulting from the operations of the exteriour agent , that cutteth , imbibeth , kneadeth , and boyleth it to such a temper : which exteriour agent in this case , is each seuerall part of the animals body , that this iuice or bloud runneth through ; and that hath a particular temper belonging to it , resulting out of such a proportion of rate and dense partes , as we haue euen now spoken of ; and can no more be withheld from communicating its temper to the bloud that first soaketh into it , and soone after drayneth away againe from it ( according as other succeeding partes of bloud driue it on ; ) then a minerall channell can choose , but communicate its vertue vnto a streame of water that runneth through it , and is continually grating of some of the substance of the minerall earth , and dissoluing it into it selfe . But to goe on with our intended discourse . 10 The seede , thus imbued with the specificall vertues of all the seuerall partes of the parents body , meeting in a fitt receptacle the other partners seede ; and being there duly concocted , becometh first a hart : which hart in this tender beginning of a new animal containeth the seuerall vertues of all the partes that afterwardes will grow out of it , and be in the future animal ; in the same manner as the hart of a complete animal containeth in it the specifike vertues of all the seuerall partes of its owne body , by reason of the bloudes continuall resorting to it in a circle from all par●es of its body , and its being nourished by that iuice to supply the continuall consumption which the extreme heate of it must needes continually occasion in its owne substance ; whereby the hart becometh in a manner the compendium or abridgement of the whole animal . Now this hart in the growing Embryon , being of the nature of fire ▪ as on the one side it streameth out its hoat partes ; so on the other , it sucketh oyle or fewell to nourish it selfe out of the adiacent moist partes ▪ which matter aggregated vnto it , being sent abroad together with the other hoat partes that steame from it ; both of them together , do stay and settle as soone as they are out of the reach of that violent heate that would not permitt them to thicken or to rest . And there they grow into such a substance as is capable to be made of such a mixture , and are linked to the hart by some of those stringes that steame out from it ( for those steames do likewise harden , as we shewed more particularly when we discoursed of the tender stalkes of plantes ) and in a word , this becometh some other part of the animal . Which thus encreaseth by order , one part being made after an other , vntill the whole liuing creature be completely framed . So that now you see ; how mainely their opinion differeth from ours ; since they say that there is actually in the seede , a complete liuing creature : for what else is a liuing creature , but bones in such partes , nerues in such others , bloud and humors contained in such and such places , all , as in a liuing creature ? All which they say . But we make the seede to be nothing else , but one mixed body , of one homogeneall nature throughout ; consisting of such a multiplicity of rare and dense partes ; so ballanced and proportioned , in number and in magnitude of those partes ; which are euenly shuffled , and alike mingled in euery litle parcell of the whole substance : in such sort , that the operation of nature vpon this seede , may in a long time and with a dew processe , bring out such figures , situation , and qualities , ( as fluidity , consistence , drynesse , and the like ) which by much mixtion and consequent alteration , may in the end become such as constitute a liuing creature of such a kind . And thus it appeareth , that although other substances , and liquours , and steames are from time to time mingled with the seede , and then with the hart , and afterwardes with the other partes , as they grow on and encrease ; yet the maine vertue of the ensuing animal , is first in the seede and afterwardes in the hart . Whence the reason is euident , why both defects and excrescences , do passe sometimes from the parents to the children ; to witt , when nothing supplyeth the defect or correcteth the exorbitancy . Rather after this which we haue said , the difficulty will appeare greater , in that such accidents are not alwayes hereditary from the parents ; but happen only now and then , some rare times . But the same groundes we haue layed will likewise solue this obiection ; for seeing that the hart of the animal , from whence the seede receiueth its proper nature ( as we haue declared ) is impregnated with the specifike vertue of each seuerall part of the body ; it can not be doubted but that the hart will supply for any defect happened in any part , after it hath been imbued with that vertue , and is growne to a firmenesse , and vigorous consistence with that vertue moulded , and deepely imbibed into the very substance of it . And although the hart should be tincted from its first origine with an vndew vertue from some part ( as it seemeth to haue been in the mother of those daugthers that had two thumbes vpon one hand : ) yet it is not necessary that all the offspring of that parent should be formed after that modell ; for the other partners seede may be more efficacious , and predominate in the geniture , ouer the faulty seede of the other parent ; and then it will supply for , and correct , the others deuiation from the generall rule of nature . Which seemeth to be the case of that womans male children ; for in them , the fathers seede being strongest , all their fingers imitated the regularity of their fathers : whereas the daughters ( whose sexe implyeth that the fathers seede was lesse actiue ) carried vpon some of theirs , the resemblance of their mothers irregularity . And in confirmation of this doctrine , we dayly see that the children of parents , who haue any of their noble partes much and long distempered , whereby there must be a great distemper in the bloud ( which is made and concocted by their assistance ) do seldome faile of hauing strong inclinations to the distempers and diseases that eyther of their parents were violently subiect vnto . Scarce any father or mother dyeth of the consumption of the lunges , but their children inherite that disease in some measure : the like is of the stone ; the like of the gowte ; the like of diseases of the braine , and of sundry others ; when they infested the parents with any notable eminency . For the bloud coming continually to the hart from such ill affected partes by its circulation through the whole body must needes in processe of time alter , and change the temper of the hart : and then ; both the hart giueth a tainted impression to the bloud that must be boyled into seede ; and the partes themselues do communicate their debilities , and distempers vnto it : so that it is no wonder , if the seede do partake of such depraued qualities ; since it is a maxime among Physitians , that subsequent concoctions , can neuer amend or repaire the faultes of the precedent ones . Hauing waded thus farre into this matter ; and all experience agreeing that the whole animal is not formed att once : 11 I conceiue there can be no great difficulty in determining what parte of it is first generated : which we haue already said to be the hart ; but peraduenture the reader may expect some more particular and immediate proofe of it . It is euident that all the motions and changes , which we haue obserued in the egge and in the Doe , do proceed from heate : and it is as certaine that heate is greatest in the center of it ; from whence it disperseth it selfe to lesse and lesse . It must then necessarily follow , that the part in which heate doth most abound ; and which is the interiour fountaine of it , from whence ( as from a stocke of their owne ) all the other partes deriue theirs ; must be formed first and th● others successiuely after it , according as they partake more or lesse , of this heate ; which is the Architect that mouldeth and frameth them all . Vndoubtedly this can be none other , but the hart : whose motion and manner of working , euidently appeareth in the twinckling of the first red spotte ( which is the first change ) in the egge , and in the first matter of other liuing creatures . Yet I do not intend to say , that the hart is perfectly framed , and completely made vp , with all its partes and instruments , before any other part be begunne to be made : but only the most vertuous part ; and as it were the marrow of it ; which serueth as a shoppe or a hoat forge , to mould spirits in : from whence they are dispersed abroad to forme and nourish other partes that stand in neede of them to that effect . The shootings or litle red stringes that streame out from it , must surely be arteries ; through which , the bloud issuing from the hart , and there made and imbued with the nature of the seede , doth runne ; till encountring with fitt matter , it engrosseth it selfe into braine , liuer , lightes &c. From the braine cheifely groweth the marrow , and by consequent the bones containing it , ( which seeme to be originally , but the outward part of the marrow , baked and hardened into a strong cruste by the great heate that is kept in : ) as also the sinnewes ; which are the next principall bodies of strength , after the bones . The marrow being very hoat , dryeth the bones ; and yet with its actuall moysture , it humecteth and nourisheth them too , in some sort . The spirits that are sent from the braine , do the like to the sinewes . And lastly ; the arteries and veines by their bloud to cherish and bedew the flesh . And thus , the whole liuing creature is begunne , framed , and made vp . THE FIVE AND TWENTIETH CHAPTER ▪ How a Plant or Animal cometh to that figure it hath . 1 BVt before we goe any further , and search into the operations of this animall , a wonderfull effect calleth our consideration vnto it : which is how a plant or animal , cometh by the figure it hath , both in the whole and in euery part of it ? Aristotle after he had beaten his thoughts as farre as he could vpon this question , pronunced that this effect could not possibly be wrought by the vertue of the first qualites ; but that it sprung from a more diuine origine . And most of the contemplators of nature since him , do seeme to agree that no cause can be rendered of it ; but that it is to be referred meerely to the specificall nature of the thing . Neyther do we intend to derogate from eyther of these causes ; since that both diuine prouidence is eminently shewne in contriuing all circumstances necessary for this worke ; and likewise the first temperament that is in the seede , must needes be the principall immediate cause of this admirable effect . This latter then being supposed ▪ our labour and endeauour will be , to vnfold ( as farre as so weake and dimme eyes can reach ) the excellency and exactnesse of Gods prouidence , which can not be enough adored , when it is reflected vpon , and marked in the apt laying of adequate causes to produce such a figure out of such a mixture first layed . From them so artificially ranged , we shall see this miracle of nature to proceed ; and not from an immediate working of God or nature without conuenient and ordinary instruments to mediate and effect this configuration , through the force and vertue of their owne particular natures . Such a necessity to interest the cheife workeman att euery turne , in particular effects , would argue him of want of skill and prouidence , in the first laying of the foundations of his designed machine : he were an improuident clockemaker , that should haue cast his worke so , as when it were wound vp and going , it would require the masters hand att euery houre to make the hammer strike vpon the bell . Lett vs not then too familiarly , and irreuerently ingage the Almighty Architect his immediate handy worke in euery particular effect of nature ; Tali non est dignus vindice nodus . But lett vs take principles within our owne kenning ; 2 and consider how a body hath of its owne nature three dimensions , ( as Mathematicians vse to demonstrate : ) and that the variety which we see of figures in bodies , proceedeth out of the defect of some of these dimensions in proportion to the rest . As for example ; that a thing be in the forme of a square tablette ; is , for that the cause which gaue it length and breadth , could not also giue it thickenesse in the same proportion : for had it beene able to giue profundity as well as the other two , it had made a cube instead of a tablette . In like manner , the forme of a lamine , or very long square is occasioned by some accident which hindereth the cause from giuing breadth and thickenesse proportionable to the length . And so , other figures are made , by reason that their causes are somewayes bound to giue more of some dimension to one part then to an other . As for example ; when water falleth out of the skye , it hath all the litle corners or extancies of its body grated of by the ayre as it rouleth and tumbleth downe in it ; so that it becometh round ; and continueth in that forme , vntill that settling vpon some flatt body , as grasse or a leafe , it receiueth a litle plainenesse , to the proportion of its weight mastering the continuity of it . And therefore , if the droppe be great vpon that plaine body , it seemeth to be halfe a sphere , or some lesse portion of one : but if it be a litle droppe then the flatt part of it ( which is that next vnto the grasse ) is very litle and vndiscernable ▪ because it hath not weight enough to presse it much and spread it broad vpon the grasse ; and so the whole , seemeth in a manner to be a sphere : but if the externe causes had pressed vpon this droppe , only broadwayes and thickewayes ( as when a turner maketh a round pillar of a square one ) then it would haue proued a cylinder , nothing working vpon it to grate off any of its length , but only the corners of the breadth and thickenesse of it . And thus you see , how the fundamentall figures ( vpon which all the rest are grounded ) are contriued by nature ; not by the worke of any particular Agent that immediately imprinteth a determinate figure into a particular body , as though it wrought it there att once , according to a foreconceiued designe or intelligent ayme of producing such a figure in such a body : but by the concurrence of seuerall accidentall causes , that do all of them ioyne in bringing the body they file and worke vpon , into such a shape . Only we had like to haue forgotten the reason and cause of the concaue figure in some partes of plantes : which in the ordinary course of nature we shall find to grow from hence ; that a round outside being filled with some liquor which maketh it grow higher and higher , it happeneth that the succeeding causes do contract this liquor , and do harden the outside : and then , of necessity there must be a hollow cylinder remayning in lieu of the iuice which before did fill it . As we see euery day in corne , and in reedes , and in canes , and in the stalkes of many herbes : which whilst they are tender and in their first groweth , are full of iuice ; and become afterwardes hollow and drye . 3 But because this discourse , may peraduenture seeme too much in common : it will not be amisse to apply it to some particulars that seem● very strange . And first , lett vs examine how the rocking of concrete iuices ( which seemeth to be such an admirable mystery of nature ) is performed . Alume falleth downe in lumpes , saltpeter in long ycickles , and common salt in squares ; and this , not once , or sometimes now and then ; but alwayes constantly in the same order . The reason of these effects will easily be reduced out of what we haue said ▪ for if all three be dissolued in the same water , alume being the grossest falleth first and fastest : and being of an vnctuous nature , the first part which falleth doth not harden , till the second cometh to it ; whereby this second sticketh to the first and crusheth it downe ; and this is serued in the same manner by the third ; and so goeth on , one part squeezing an other , till what is vndermost grow hard enough to resist the weight of new falling partes ; or rather till no more do fall , but the liquor they were dissolued in , is deliuered of them all ; and then they harden in that figure they were compressed into . As for salt , which descendeth in the second place : that swimmeth first vpon the water ; and there , getteth its figure ; which must be equally long and broad , because the water is indifferent to those two positions ; but its thickenesse is not equall to its other two dimensions , by reason that before it can attaine to that thicknesse , it groweth too heauy to swimme any longer ; and after it is encreased to a certaine bulke , the weight of it carrieth it downe to the bottome of the water , and consequently it can encrease no more : for it encreaseth by the ioyning of litle partes vnto it as it swimmeth on the toppe of the water . The saltpeter falleth last : which being more difficult to be figured then the other two , because it is more dry then eyther of them ( as consisting chiefely of earthy and of fyry partes , ) is not equally encreased , neyther in all three , nor in two dimensions , but hath its length exceeding both its breadth and thicknesse : and its lightnesse , maketh it fall last , because it requireth least water to sustaine it . To giue the causes of the figures of diuers mixtes , and particularly of some pretious stones , ( which seeme to be cast by nature in exactest mouldes ) would oblige vs to enter into the particular manner of their generation : which were exceeding hard , if not impossible , for vs to do , by reason that Authors haue not left vs the circumstances vpon which we might ground our iudgement concerning them , so particularly described as were necessary ; nor our selues haue mett with the commodity of making such experiences , and of searching so into their beds as were requisite , to determine solidely the reasons of them . And indeede I conceiue that oftentimes the relations which others haue recorded of their generation , would rather misseleade then assist vs : since it is very familiar in many men , to magnify the exactenesse of nature in framing effects they fansye to themselues , when to make their wonder appeare more iust ; they will not fayle to sett of their story , with all aduantageous circumstances , and helpe out what wanteth a litle or cometh but neere the marke . But to come closer to our purpose ; that is , to the figures of liuing thinges ; 4 we see that rootes in the earth , are all of them figured almost in the same fashion : for the heate residing in the middest of them , pusheth euery way , and therevpon , some of them do become round , but others more long then round , according to the temper of the ground , or to the season of the yeare , or to the weather that happeneth : and this , not only in diuers kindes of rootes , but euē in seuerall of the same kinde . That part of the plant which mounteth vpwardes , is for the most part round and long ; the cause whereof is euident , for the iuice which is in the middle of it working vpwardes ( because the hardnesse of the barke will not lett it out att the sides ) and coming in more and more aboundance ( for the reasons we haue aboue deliuered ) encreaseth that part equally euery way but vpwardes ; and therefore , it must be equally thicke and broad , and consequently round : but the length will exceed eyther of the other dimensions ; because the iuice is driuen vp with a greater force and in more quantity then it is to the sides . Yet the broadnesse and thickenesse are not so exactly vniforme , but that they exceede a little more att the bottome then att the toppe ; which is occasioned partly by the contracting of the iuice into a narrower circuite the further it is from the source ; and partly by reason of the branches ; which shooting forth , do conuey away a great part of the iuice from the maine stocke . Now if we consider the matter well ; 5 we shall find , that what is done in the whole tree the very same is likewise done in euery litle leafe of it ; for a leafe consisteth of litle branches shooting out from one greater branch , which is in the middle : and againe , other lesser branches are deriued from those second branches : and so still lesser and lesser , till they weaue themselues into a close worke , as thicke as that which we see women vse to fill vp with silke or crewell , when in tenteworke they embroader leafes or flowers vpon canneuas : and this againe ; is couered and as it were glewed ouer , by the humour which sticking to these litle thriddes , stoppeth vp euery litle vacuity , and by the ayre is hardened into such a skinne as we see a leafe consisteth of . And thus it appeareth how an account may be giuen of the figure of the leafes , as well as of the figure of the maine body of the whole tree : the litle branches of the leafe , being proportionate in figure to the branches of the tree it selfe ( so that each leafe seemeth to be the tree in litle ; ) and the figure of the leafe depending of the course of these litle branches , so that if the greatest branch of the tree be much longer then the others , the leafe will be a long one : but if the lesser branches spread broadwayes ; the leafe will likewise be a broad one ; so farre , as euen to be notched att the outsides , round about it , in great or litle notches , according to the proportion of the trees branches . These leafes , when they first breake out , are foulded inwardes , in such sort as the smallnesse and roundnesse of the passage in the wood through which they issue , constrayneth them to be ; where neuerthelesse the drynesse of their partes , keepe them asunder ; so that one leafe doth not incorporate it selfe with an other : but as soone as they feele the heate of the sunne ( after they are broken out into liberty ) their tender branches by litle and litle grow more straight ; the concaue partes of them drawing more towardes the sunne , because he extracteth and sucketh their moysture from their hinder partes into their former , that are more exposed to his beames ; and thereby the hinder partes are contracted and grow shorter , and those before grow longer . Which if it be in excesse , maketh the leafe become crooked the contrary way ; as we see in diuers flowers , and in sundry leafes during the summers heate : wittenesse , the yuy , roses full blowne , tulipes , and all flowers in forme of bells ; and indeede all kindes of flowers whatsoeuer ; when the sunne hath wrought vpon them to that degree we speake of , and that their ioyning to their stalke , and the next partes thereunto , allow them scope to obey the impulse of those outward causes . And when any do vary from this rule ; we shall as plainely see other manifest causes producing those different effects , as now we do these working in this manner . As for fruites though we see that when they grow att liberty vpon the tree , they seeme to haue a particular figure alloted them by nature : yet in truth , it is the ordered series of naturall causes and not an intrinsecall formatiue vertue which breedeth this effect , as is euident by the great power which art hath to change their figures att pleasure ; whereof you may see examples enough in Campanella ; and euery curious gardner can furnish you with store . 6 Out of these , and such like principles a man that would make it his study with lesse trouble or tediousnesse , then that patient contemplator of one of natures litle workes ( the Bees ) whom we mentioned a while agone , might without all doubt trace the causes in the growing of an Embryon , till he discouered the reason of euery bones figure ; of euery notable hole or passage that is in them ; of the ligaments by which they are tyed together ; of the membranes that couer them ; and of all the other partes of the body . How , out of a first masse , that was soft , and had no such partes distinguishable in it , euery one of thē came to be formed , by contracting that masse in one place , by dilating it in an other , by moystening it in a third , by drying it here , hardening it there ; Vt his exordia primis , Omnia , & ipse tener hominis concreuerit orbis . till in the end this admirable machine and frame of mans body , was composed and fashioned vp by such litle and almost insensible steppes and degrees . Which when it is looked vpon in bulke , and entirely formed , seemeth impossible to haue beene made , and to haue sprung meerely out of these principle , without an Intelligence immediately working and moulding it att euery turne , from the beginning to the end . But withall , 7 we can not choose but breake out into an extasye of admiration and hymnes of prayse ( as great Galen did vpon the like occasion ) when we reuerently consider the infinite wisedome ; and deepe farrelooking prouidence of the allseeing Creator and orderer of the world , in so punctually adapting such a multitude and swarme of causes to produce by so long a progresse so wonderfull an effect : in the whole course of which , if any one , the very least of them all , went neuer so litle awry , the whole fabrike would be discomposed and changed from the nature it is designed vnto . Out of our short suruay of which ( answerable to our weake talents , and slender experience ) I persuade my selfe it appeareth euident enough , that to effect this worke of generation , there needeth not be supposed a forming vertue or Vis formatrix of an vnknowne power and operation , as those that consider thinges soddainely and but in grosse , do vse to putt . Yet , in discourse , for conueniency and shortenesse of expression we shall not quite banish that terme from all commerce with vs ; so that what we meane by it , be rightly vnderstood ; which is , the complexe , assemblement , or chayne of all the causes , that concurre to produce this effect ; as they are sett on foote , to this end by the great Architect and Moderator of them , God almighty , whose instrument nature is : that is , the same thing , or rather the same thinges so ordered as we haue declared , but expressed and comprised vnder an other name . THE SIX AND TWENTIETH CHAPTER . How motion beginneth in liuing creatures . And of the motion of the hart ; circulation of the bloud ; Nutrition ; Augmentation ; and corruption or death . 1 BVt we must not take our leaue of this subiect , vntill we haue examined , how motion beginneth in liuing thinges ; as well plants as sensitiue creatures . We can readily pitch vpon the part we are to make our obseruations in , for retriuing the origine of this primary motion : for hauing concluded that the rootes of plants , and the harts of animals are the partes of them , which are first made , and from which the forming vertue is deriued to all the rest , it were vnreasonable to seeke for their first motion any where else . But in what manner , and by what meanes , doth it beginne there ? For rootes , the difficulty is not great ; for the moysture of the earth , pressing vpon the seede , and soaking into it ; the hoat partes of it which were imprisoned in cold and dry ones , are thereby stirred vp and sett on worke : then they mingling themselues with that moysture , do ferment and distend the whole seede ; till making it open , and breake the skinne more iuice cometh in : which incorporating it selfe with the heate , those hoat and now moyst partes will not be contained in so narrow a roome as att the first ; but struggling to gett out on all sides , and striuing to enlarge thēselues ; they thrust forth litle partes : which , if they stay in the earth , do grow white and make the roote : but those which ascēd , and make their way into the ayre , being lesse compressed , and more full of heate and moysture , do turne greene : and as fast as they grow vp , new moysture coming to the roote , is sent vp through the pores of it : and this faileth not , vntill the heate of the roote it selfe doth faile . For it being the nature of heate to rarify and eleuate , there must of necessity be caused in the earth a kind of sucking in of moysture into the roote frō the next partes vnto it to fill those capacities which the dilating heate hath made that else would be empty , and to supply the roomes of those which the heate continually sendeth vpwardes : for the moysture of the roote , hath a continuity with that in the earth , and therefore , they adhere together ( as in a pumpe ; or rather , as in filtration ) and do follow one an other when any of them are in motion , and still the next must needes come in , and fill the roome , where it findeth an empty space immediate to it . The , like of which happeneth to the ayre when we breath ; for our lunges being like a bladder ; when we open them the ayre must needes come in , to fill that capacity which else would be empty : and when we shutt them againe ; as in a paire of bellowes we putt it out . This may suffice , 2 concerning the primary motion of rootes : but in that of the hart ; we shall find the matter not altogether so plaine Monsieur des Cartes following herein the steppes of the learned and ingenious Haruey , who hath inuented and teacheth that curious and excellent doctrine of the circulation of the bloud ; ( as indeede , what secret of nature can be hidden from so sharpe a witt , when he applyeth himselfe to penetrate into the bottome of it : ) explicateth the matter much after this sort . That the hart , within , in the substance of it , is like a hollow cauerne ; in whose bottome , were an hoat stone ; on which should droppe as much liquour as the fiery stone could blow into smoake ; and this smoake or steame , should be more then the caue could containe ; wherefore it must breake out ; which to do , it presseth on all sides to gett an issue or dore to lett it out : it findeth of two sortes ; but only , one kind of them , will serue it for this purpose ; for the one sort of these dores , openeth inwardes , the other , outwardes : which is the cause that the more it striueth to gett out , the faster it shutteth the doores of the first kinde ; but by the same meanes , it beateth backe the other dores ; and so getteth out . Now when it is gone quite out of this cauerne ; and consequently leaueth it to its naturall disposition ; whereas before it violently stretched it out ; and by doing so kept close the dores that open inwardes : then all the partes of it beginne to slacken ; and those dores giue way vnto new liquour to droppe in anew ; which the heate in the bottome of the hart , rarifyeth againe into smoake as before . And thus he conceiueth the motion of the hart to be made : taking the substance of it to be ( as I may say ) like vnto limber leather , which vpon the filling of it with bloud and steame , openeth and dilateth it selfe ; and att the going of it out , it shrinketh together like a bladder . But I doubt , 3 this explication will not go through the difficulty , for first both Galen and Doctor Haruey do sh●w , that as soone as the bloud is come into the hart , it contracteth it selfe : which agreeth not with Monsieur des Cartes his supposition ; for in his doctrine , there appeareth no cause why it should contract it selfe when it is full : but contrariwise , it should goe on dilating it selfe , vntill enough of the bloud which droppeth into the hart , were conuerted into steame , to force the dores open ▪ that so , it may gaine an issue thence , and a passage into the body . Next ; Monsieur des Cartes supposeth that the substance of the hart is like a bladder , which hath no motion of it selfe ; but openeth and shutteth , according as what is within it , stretcheth it out , or permitteth it to shrinke and fall together againe . Whereas , Doctor Haruey prooueth that when it is full , it compresseth it selfe by a quicke and strong motion , to expell that which is in it : and that when it is empty , it returneth to its naturall dilatation , figure and situation , by the ceasing of that agents working , which caused its motion . Whereby it appeareth to be of such a fibrous substance , as hath a proper motion of its owne . Thirdly ; I see not how this motion can be proportionall : for the hart must needes open and be dilated , much faster then it can be shutt and shrinke together ; there being no cause putt to shutt it and to bring it to its vtmost periode of shrinking ; other then the going out of the vapour , whereby it becometh empty : which vapour not being forced by any thing but by its owne inclination ; it may peraduenture , att the first when there is aboundance of it , swell and stretch the hart forcibly out ; but after the first impulse and breach of some part of it out of the cauerne that enclosed it ; there is nothing to driue out the rest , which must therefore steame very leisurely out . Fourthly ; what should hinder the bloud from coming in , before the hart be quite empty and shrunke to its lowest pitch ? For as soone as the vapour yeildeth within , new bloud may fall in from without ; and so keepe the hart continually dilated , without euer suffering it to be perfectly and completely shutt . Fifthly ; the hart of a viper layed vpon a plate in a warme place will beate 24 houres ; and much longer , if it be carefully taken out of its body , and the weather be warme and moyst : and it is cleare , that this is without successiō of bloud to cause the pulses of it . L●kewise , the seuered mēbers of liuing creatures , will stirre for some time after they are parted from their bodies : and in them , we can suspect no such cause of motion . Sixthly ; in Monsieur des Cartes his opinion , the hart should be hardest when it is fullest ; and the eruption of the steame out of it , should be strongest att the beginning : whereas experience sheweth , that it is softest when it is att the point of being full ; and hardest when it is att the point of being empty ; and the motion strongest , towardes the end . Seuenthly ; in Monsieur des Cartes his way , there is no agent or force strong enough to make bloud gush out of the hart : for if it be the steame only that openeth the dores , nothing but it will goe out ; and the bloud will still remaine behind , since it lyeth lower then the steame , and further from the issue that letteth it out : but Doctor Haruey findeth by experience ( and teacheth how to make this experience ) that when a wound is made in the hart , bloud will gush out by spurtes att euery shooting of the hart . And lastly ; if Monsieur des Cartes his supposition were true , the arteries would receiue nothing but steames ; whereas it is euident that the chiefe filler of them is bloud . 4 Therefore we must enquire after an other cause of this primary motion of a sensitiue creature , in the beatings of its hart . Wherein , we shall not be obliged to looke farre ; for seeing we find this motion and these pulsations , in the hart when it is seperated from the body : we may boldely and safely conclude , that it must of necessity be caused by something that is within the hart it selfe . And what can that be else , but heate or spirits imprisoned in a tough viscous bloud ; which it can not so presently breake through to gett out ; and yet can stirre within it , and lift it vp ? The like of which motion may be obserued , in the heauing vp , and sinking downe againe of loose moulde throwne into a pitte , into which much ordure hath been emptied . The same cause , of heate in the earth ▪ maketh mountaines and sandes to be cast vp in the very sea : so , in frying , when the panne is full of meate , the bubbles rise and fall att the edges : treacle , and such strong compounded substances ; whiles they ferment , do lift themselues vp , and sinke downe againe , after the same manner as the vipers hart doth : as also do the bubbles of barme , and muste of wine : and short endes of lute stringes baked in a iuicy pye , will att the opening of it mooue in such sort , as they who are ignorant of the feate will thinke there are magots in it : and a hoat loafe , in which quicke-syluer is enclosed , will not only moue thus ▪ but will also leape about , and skippe from one place to an other , like the head or limbe of an animal ( very full of spirits ) newly cutt off from its whole body . And that this is the true cause of the harts motion , appeareth euidently . First , because this vertue of mouing , is in euery part of the hart ; as you will plainely see if you cutt into seuerall pieces a hart , that conserueth its motion long after it is out of the animals belly ▪ for euery piece will moue ; as Doctor Haruey assureth vs by experience , and I my selfe haue often seene , vpon occasion of making the greate antidote , in which vipers harts is a principall ingredient . Secondly the same is seene in the auricles and the rest of the hart ; whose motions are seuerall ; though so neere together , that they can hardly be distinguished . Thirdly ; Doctor Haruey seemeth to affirme that the bloud which is in the eares of the hart , hath such a motion of it selfe , precedent to the motion of the eares it is in : and that this vertue remaineth in it for a litle space after the eares are dead . Fourthly ; in touching a hart which had newly left mouing , with his fingar wetted with warme spittle , it began to moue againe , as testifying that heate and moysture , made this motion . Fifthly ; if you touch the vipers hart ouer with vinegar , with spiritt of wine , with sharpe white wine , or with any piercing liquour ; it presently dyeth : for the acutenesse of such substances , pierceth through the viscous bloud , and maketh way for the heate to gett out . But this first mouer of an animal , must haue something from without to stirre it vp ; else , the heate would lye in it , as if it were dead ; and in time would become absolutely so . In egges , you see this exteriour mouer , is the warmeth of the henne hatching thē . And in Embryōs ; it is the warmeth of the mothers wombe . But when in either of them , the hart is cōpletely formed , and is enclosed in the brest ; much heate is likewise enclosed there , in all the partes neere about the hart ; partly made by the hart it selfe ; and partly caused by the outward heate , which helped also to make that in the hart : and then although the warmeth of the henne or of the mothers wombe , do forsake the hart ; yet this stirreth vp the natiue h●●te within the hart and keepeth it in motion , and maketh it feede still vpon now fewell , as fast as that which it worketh vpon decayeth . 5 But to expresse more particularly how this motion is effected ; we are to note , that the hart hath in the ventricles of it , three sortes of fibers : the first go long wayes or are straight ones , on the sides of the ventricles from the thicke basis of the hart , towardes the litle tippe or cone of it : the second , go crosse or roundwayes about the ventricles within the hart : and the third , are transuersall or thwart ones . Next we are to remember , that the hart is fixed to the body by its base ; and hangeth loose att the cone . Now then , the fibers being of the nature of such thinges as will swell and grow thicker by being moistened , and consequently shrinke vp in length and grow shorter , in proportion to their swelling thicker ( as you may obserue in a loosewrought hempen roape ) it must of necessity follow , that when the bloud falleth into the hart ( which is of a kind of spungye substance ) the fibers being therewith moystened , they will presently swell in roundnesse and shrinke in length . Next we are to note , that there is a double motion in the hart : the one of opening , which is called , Diastole ; the other , of shutting , which is termed Systole . And although Doctor Haruey seemeth to allow the opening of the hart to be no motion ; but rather a relenting from motion ; neuerthelesse ( me thinketh ) it is manifest , that it is not only a cōplete motion , but in a manner the greater motion of the two , though indeede the lesse sensible ; because it is performed by litle and litle ; for in it the hart is drawne by violence frō its naturall positiō ; which must be ( as it is of all heauy thinges ) that by which it approacheth most to the cēter of grauity ; and such a position we see it gaineth by the shutting of it . Now to declare how both these motions are effected , we are to consider how att the end of the systole the hart is voyded and cleansed of all the bloud that was in it ; whence it followeth , that the weight of the bloud which is in the auricles , pressing vpon the Valuulas or dores that open inwardes , maketh its way by litle and litle into the ventricles of the hart where it must necessarily swell the fibers ; and they being swelled must needes draw the hart into a roundish and capacious figure ; which the more it is done , the more bloud cometh in ; and with greater violence . The following effect of which must be , that the weight of the bloud ioyned to the weight of the hart it selfe , and particularly of the conus or tippe ( which is more solide and heauy in proportion to its quantity , then the rest of the hart ) must necessarily sett the hart into the naturall motion of descending according to its grauity : the which consequently , is performed by a liuely ierke , whereby it cometh to passe that the tippe of our hart , doth as it were spring vp towardes our brest : and the bloud is spurted out by other Voluulae ( that open outwardes ) which are aptly disposed to be opened vpon such a motion , and do conuey it to the arteries . In the course of which motion , we may note how the figure of our hart contributeth to its springing vp towardes our brest ; for the line of distance which is betweene the basis and the tippe being longer on that side which is towardes the backe , then on the other which is towardes the brest , ; it must happen that when the hart shutteth and straighteneth it selfe , and thereby extendeth it selfe to its length , the tippe will butte out forewardes towardes the brest . Against this doctrine of the motion , 6 and of the systole and diastole of the hart , it may be obiected , that beasts harts do not hang like a mans hart , straight downewardes ; but rather horizontally , and therefore this motion of grauity can not haue place in them : neuerthelesse , we are sure they beate , and do open and shutt , regularly . Besides , if there were no other cause but this of grauity for the motion of a mans hart , it would follow that one who were sett vpon his head or hung by his heeles , could not haue the motion of his hart : which , posture neuerthelesse , we see men remaine in for a pretty while , without any extreme preiudice . But these difficulties are easily answered ; for whether beasts harts do lye directly horizontally , or whether , the basis be fastened some what higher then the tippe reacheth , and so maketh their hart hang inclining downewardes ; still the motion of grauity hath its effect in them . As wee may perceiue in the hart of a viper lying vpon a plate , and in any other thing that of it selfe swelleth vp , and straight againe sinketh downe : in which we can not doubt , but that the grauity fighting against the heate , maketh the eleuated partes to fall , as the heate maketh them rise . And as for the latter ; it is euident that men can not stay long in that posture without violent accidents ; and in any litle while we see that the bloud cometh into their face and other partes which naturally are situated higher ; but by this position become lower then the hart : and much time is not required , to haue them quite disordered and suffocated ; the bloud passing through the hart with too much quickenesse , and not receiuing due concoction there ; and falling thence in too great aboundance into places that can not with conueniency entertayne it . But you will insist , and aske , whether in that posture the hart doth moue or no , and how ? And to speake by guesse in a thing I haue not yet made experiences enough to be throughly informed in ; I conceiue without any great scrupule that it doth moue . And that it happeneth thus ; that the hart hanging somwhat loose , must needes tūble ouer , and the tippe of it leane downewardes some way or other ; and so lye in part like the hart of a beast ; though not so conueniently accommodated : and then the heate which maketh the viscous bloud that is in the substance of the hart to ferment will not faile of raising it vp : wherevpon , the weight of that side of the hart , that is lifted vp , will presently presse it downe againe . And thus , by the alternatiue operations of these causes , the hart will be made to open , and shutt it selfe , as much as is necessary for admitting and thrusting out , that litle and disorderly coming bloud , which maketh its course through it , for that litle space wherein the man continueth in that position . 7 Now from these effects wrought in the hart by the moystening of the fibers ; two other effects do proceed : the one is , that the bloud is pushed out of euery corner of the hart with an impetuousnesse or velocity . The other is , that by this motion the spirits , which are in the ventricles of the hart , and in the bloud that is euen then heated there , are more and deeper pressed into the substance of the hart ; so that you see , the hart imbibeth fresh vigour , and is strengthned with new spirits , whiles it seemeth to reiect that which should strengthen it . Againe , two other effects follow this violent eiection of the bloud out of the hart . The one is , that for the present , the hart is entirely cleansed of all remainders of bloud none being permitted to fall backe to annoy it . The other is , that the hart finding it selfe dry ; the fibers do relent presently into their naturall positiō and extensiō , and the valuulae that open inwardes , fall flatt to the sides of the ventricles , and consequently , new bloud droppeth in . So that in conclusiō , we see , the motion of the hart , dependeth originally of its fibers irrigated by the bloud : and not from the force of the vapour as Monsieur des Cartes supposeth . This motion of the hart , driueth the bloud ( which is warmed and spiritualised , by being boyled in this furnace ) through due passages into the arteries , which frō thē runneth into the veines , and is a maine cause of making and nourishing other partes ; as the liuer , the lūgs , the braines , and whatsoeuer else dependeth of those veines and arteries through which the bloud goeth . Which being euer freshly heated , and receiuing the tincture of the harts nature by passing through the hart ; wheresoeuer it stayeth and curdleth , it groweth into a substance of a nature conformable to the hart , though euery one of such substances , be of exceeding different conditions in themselues , the very grossest excrements , not being excluded from some participation of that nature . But if you desire to follow the bloud all along euery steppe , in its progresse from the hart round about the body , till it returne backe againe to its center , Doctor Haruey who most acutely teacheth this doctrine , must be your guide . He will shew you how it issueth from the hart by the arteries ; from whence it goeth on warming the flesh , vntill it arriue some of the extremities of the body : and by then it is growne so coole ( by long absence from the fountaine of its heate ; and by euaporating its owne stocke of spirits , without any new supply ) that it hath neede of being warmed a new ; it findeth it selfe returned backe againe to the heart , and is there heated againe , which returne is made by the veines , as its going forwardes , is performed only by the arteries . And were it not for this continuall circulation of the bloud and this new heating it in its proper cauldron , the hart ; it could not be auoyded , but that the extreme partes of the body would soone grow cold and dye . For flesh , being of it selfe of a cold nature ( as is apparent in dead flesh ) and being kept warme , meerely by the bloud that bedeweth it ; and the bloud likewise being of a nature that soone groweth cold , and congealeath , vnlesse it be preserued in due temper by actuall heate working vpon it : how can we imagine that they two singly , without any other assistance , should keepe one an other warme ( especially in those partes , that are farre distant from the hart ) by only being together ? Surely , we must allow the bloud , ( which is a substance fitt for motion ) to haue recourse backe to the hart , ( where only it can be supplyed with new heate and spirits ) and from thence be driuen out againe by its pulses or stroakes ; which are his shuttinges . And as fast as it flyeth out , ( like a reeking thicke steame , which riseth from perfumed water falling vpon a heated panne ) that which is next before it , must fly yet further on , to make way for it ; and new arteriall blould still issuing forth att euery pulse , it must still driue on what issued thence the last precedent pulse , and that part must presse on what is next before it . And thus it fareth with the whole masse of blould ; which hauing no other course , but in the body , it must att length runne round , and by new vessels ( which are the veines ) returne backe vnto the place from whence it issued first : and by that time it cometh thither , it is growne coole and thicke , and needeth a vigorous restauration of spirits and a new rarifying ; that then , it may warme the flesh , it passeth againe through : without which it would soddainely grow stone cold ; as is manifest , if by tying or cutting the arteries , you intercept the blould , which is to nourish any part : for then that part , groweth presently cold and benummed . But referring the particulars of this doctrine vnto Doctor Haruey ( who hath both inuented and perfected it ) our taske in hand calleth vpon vs to declare in common the residue of motions that all liuing creatures agree in . 8 How generation is performed , we haue determined in the past discourse . Our next consideration then ought to be of Nutrition and Augmentation . Betweene which there is very litle difference in the nature of their action ; and the difference of their names is grounded more vpon the different result in the periode of them , then vpon the thing it selfe : as will by and by appeare . Thus then is the progresse of this matter : as soone as a liuing creature is formed , it endeauoureth straight to augment it selfe ; and employeth it selfe only about that ; the partes of it being yet too yong and tender ▪ to performe the other functions which nature hath● produced them for . That is to say ; the liuing creature , att its first production , is in such a state and condition as it is able to do nothing else , but ( by meanes of the greate heate that is in it ) to turne into its owne substance the aboundance of moysture that ouerfloweth it . They who are curious in this matter , do tell vs that the performance of this worke consisteth in fiue actions ; which they call , Attraction , Adhesion , Concoction , Assimilation and Vnition . The nature of attraction , we haue already declared when we explicated , how the hart and the roote sendeth iuice into the other partes of the animal or plant : for they abounding in themselues with inward heate , and besides that , much other circumstant heate working likewise vpon them ; it can not be otherwise , but that they must needes sucke and draw into them , the moysture that is about them . As for adhesion , the nature of that is likewise explicated , when we shewed , how such partes as are moyst , but especially aereall or oyly ones ( such as are made by the operation of a soft and continuall heate ) are catching and do easily sticke vnto any body they happen to touch : and how a litle part of moysture betweene two dry partes , ioyneth them together . Vpon which occasion , it is to be noted that partes of the same kind do ioyne best together : and therefore the pouder of glasse is vsed to cimēt broken glasse with all ( as we haue touched some where aboue : ) and the pouder of marble to ciment marble with ; and so of other bodies : in like manner , Alchymistes find no better expedient to extract a small proportion of siluer mixed with a great one of gold , then to putt more siluer to it ; nor any more effectuall way to gett out the hart , or tincture , or spirits of any thing they distill or make an extract of , then to infuse its owne flegme upon it , and to water it with that . Now whether the reason of this be , that continuity , because it is an vnity , must be firmest betweene parts that are most conformable to one an other , and consequently , are most one among th●mselues ; or whether it be for some other hidden cause , belongeth not to this place to discourse : but in fine so it is . And the adhesion is strongest of such partes as are most conformable to that which needeth encrease and nourishment ; and that is made vp by the other three actions . Of which , concoction is nothing else but a thickening of that iuice which already sticketh to any part of the animals body , by the good digestion that heate maketh in it . And assimilation , is the effect of concoction : for this iuice being vsed in the same manner , as the first iuice was , that made the part , wherevnto this is to be ioyned ; it can not choose but become like vnto it in substance . And then , there being no other substance betweene , it is of it selfe vnited vnto it without any further helpe . 9 Hitherto , this action belongeth to nutrition . But if on the one side , the heate and spirituality of the bloud ; and on the otherside the due temper and disposition of the part be such , as the bloud is greedily sucked into the part , which thereby swelleth to make roome for it , and will not lett it go away , but turneth it into a like substance as it selfe is ; and in greater quantity then what is consumed and decayeth continually by transpiration : then this action is called likewise augmentation Which Galen explicateth by a sport the boyes of Ionia vsed ; who were accustomed to fill a bladder with wind ; and when they could force no more into it , they would rubbe the bladder , and after rubbing of it , they found it capable of receiuing new breath : and so they would proceed on , vntill their bladder were as full as by vse they knew it could be made . Now ( saith he ) nature doth the like , by filling our flesh , and other partes with bloud ; that is to say , it stretcheth the fibers : but she hath ouer and aboue a power which the boyes had not ; namely to make the fibers as strong after they are stretched to their vtmost extension , as they were before they were extended : whence it happeneth that she can extend them againe , as well as att the first ; and this without end , as farre as concerneth that part . The reason whereof is , because she extendeth them by meanes of a liquour which is of the same nature , as that whereof they were made att the first : and from thence it followeth , that by concoction that liquour settleth in the partes of the fibers which haue most neede ; and so maketh those partes as great in the length they are extended vnto , as they were in their shortnesse , before they were drawne out . Whereby the whole part of the animal , wherein this happeneth , groweth greater : and the like being done in euery part , as well as in any one single one , the whole animal becometh bigger ; and is in such sort augmented . Out of all which discourse , 10 we may collect that in the essentiall composition of liuing creatures , there may peraduenture be a physicall possibility for them to continue alwayes without decay ; and so , become immortall , euen in their bodies , if all hurtfull accidents coming from without might be preuented . For seeing that a man , besides the encrease which he maketh of himselfe , can also impart vnto his children a vertue , by which they are able to do the like , and to giue againe vnto theirs as much as they receiued from their fathers : it is cleare , that what maketh him dye , is no more the want of any radicall power in him , to encrease or nourish himselfe ; then in fire , it is the want of power to burne , which maketh it goe out . But it must be some accidentall want , which Galen attributeth chiefely to the drynesse of our bones , and sinewes &c. as you may in him see more att large ; for drynesse , with density , alloweth not easy admittance vnto moysture : and therefore , it causeth the heate which is in the dry body , eyther to euaporate or to be extinguished : and want of heate , is that , from whence the failing of life proceedeth : which he thinketh can not be preuented by any art or industry . And herein , God hath expressed his great mercy and goodnesse towardes vs : for seeing that by the corruption of our owne nature , we are so immersed in flesh and bloud as we should for euer delight to wallow in their myre without raysing our thoughts att any time aboue that low and brutall condition : he hath engaged vs by a happy necessity , to thinke of and to prouide for a nobler and farre more excellent state of liuing that will neuer change or end . In pursuance of which ineuitable ordinance ; man ( as if he were growne weary and out of loue with this life ; and scorned any terme in his farme here , since he can not purchase the fee simple of it ) hasteneth on his death by his vnwary and rash vse of meates , which poyson his bloud : and then , his infected bloud passing through his whole body , must needes in like manner , taynt it all att once . For the redresse of which mischiefe , the assistance of Physike is made vse of : and that , passing likewise the same way purifyeth the bloud , and recouereth the corruption occasioned by the peccant humour ; or other whiles gathering it together , it thrusteth and carryeth out that euill guest by the passages contriued by nature to bisburden the body of vnprofitable or hurtfull superfluities . THE SEVEN AND TWENTIETH CHAPTER . Of the motions of sense ; and of the sensible qualities in generall ; and in particular of those which belong to Touch , Tast , and Smelling . 1 HAuing thus brought on the course of nature as high as liuing creatures ( whole chiefe specieses or diuision , is those that haue sense ) and hauing declared the operations which are common to the whole tribe of them , which includeth both plants and animals : it is now time we take a particular view of those , whose action , and passion , is the reason why that chiefe portion of life is termed sensitiue ; I meane the senses , and the qualities , by which the outward world cometh into the liuing creature , through his senses . Which when we shall haue gone through , we shall scarcely haue left any qualities among bodies , to pleade for a spirituall manner of being or working ; that is , for a selfe entity , and instantaneous operation : which kind of thinges and properties , vulgar Philosophy is very earnest to attribute vnto ou● senses : with what reason , and vpon what ground lett vs now consider . 2 These qualities are reduced to fiue seuerall heades ; answerable to so many different wayes , whereby we receiue notice of the bodies that are without vs. And accordingly , they constitute a like number of different senses : of euery one of which , we will discourse particularly , when we haue examined the natures of the qualities that effect them . But now , all the consideration we shall need to haue of them , is only this ; that it is manifest the organes in vs by which sensible qualities do worke vpon us , are corporeall , and are made of the like ingredients as the rest of our body is : and therefore , must of necessity be lyable to suffer euill and to receiue good ( in such sort as all other bodies do ) from those actiue qualities which make and marre all thinges within the limits of nature . By which termes of Euill and Good ; I meane , those effects that are ●uerse or conformable to the particular nature of any thing : and thereby do tend to the preseruation or destruction , of that Indiuiduall . Now we receiuing from our senses , the knowledge that we haue of thinges without vs ; do giue names vnto them according to the passions and affections , which those thinges cause in our senses : which being the same in all mankind ( as long as they are considered in cōmon , and that their effects are looked vpon in grosse ) all the world agreeth in one notion and in one name of the same thing ; for euery man liuing is affected by it , iust as his neighbour is , and as all men else in the world are . As for example ; heate or cold worketh the same feeling in euery man composed of flesh and bloud ; and therefore , whosoeuer should be asked of them , would returne the same answere , that they cause such and such effects in his sense , pleasing or displeasing to him , according to their degrees , and as they tend to the good or euill of his whole body . But if we descend to particulars , we shall find , that seuerall men of differing constitutions , do frame different notions of the same thinges , according as they are conformable or disagreeing to their natures : and accordingly they giue them different names . As when the same liquor is sweete to some mens taste ; which to an others appeareth bitter : one man taketh that for a purfume ; which to an other , is an offensiue smell : in the Turkesh bathes ; ( where there are many degrees of heate in diuers roomes , through all which the same person vseth to passe , and to stay a while in euery one of them , both att his entrance and going out , to season his body by degrees , for the contrary excesse he his going vnto ) that seemeth chilly cold att his returne ; which appeared melting hoat att his going in ; as I my selfe haue often made experience in those countries : beauty and louelinesse will shine to one man , in the same face , that will giue auersion to an other . All which proclaymeth , that the sensible qualities of bodies , are not any positiue reall thing , consisting in an indiuisible , and distinct from the body it selfe ; but are meerely the very body , as it affecteth our senses : which to discouer how they do it , must be our labour here . Lett vs therefore beginne , with considering the difference , that is betweene sensible and insensible creatures . These latter , do lye exposed the mercy of all outward agents that frō time to time ( by the cōtinuall motion which all thinges are in ) do come within distance of working vpon them : and they haue no power to remoue themselues from what is auerse to their nature ; nor to approach neerer vnto what comforteth it . But the others hauing within themselues a principle of motion ( as we haue already declared ) whensoeuer such effects are wrought vpon them , as vpon the others ; they are able , vpon their owne account and by their owne action , to remoue themselues from what beginneth to annoy them , and to come neerer vnto what they find a beginning of good by . These impressions , are made vpon those partes of vs , which we call the organes of our senses ; and by them , do giue vs seasonable aduertissements and knowledges whereby we may gouerne and order to the best aduantage , our litle charge of a body , according to the tune or warninges of change in the great circumstant body of the world , as farre as it may concerne ours . Which how it is done , and by what steppes it proceedeth , shall be in the following discourse layed open . Of this great machine that enuironneth vs , we who are but a small parcell , are not immediately concerned in euery part of it . It importeth not vs , for the conseruation of our body , to haue knowledg of other partes then such as are within the distance of working vpon vs : those only within whose sphere of actiuity we are planted , can offend or aduantage vs : and of them ; some are neere vs ; others , further from vs. Those that are next vnto vs ; we discerne ( according as they are qualifyed ) eyther by our touch , or by our tast , or by our smelling ; which three senses , do manifestly appeare to consist in a meere gradation of more or lesse grosse ; and their operations are leuelled to the three Elements that presse vpon vs ; earth , water , and ayre . By our other two senses ( our hearing and our seeing ) we haue notice of thinges further off : and the agents which worke vpon them , are of a more refined nature . 3 But we must treat of them all in particular : and that which we will beginne with , shall be the touch , as being the grossest of them , and that which conuerseth with none , but the most materiall and massye obiects . We see it dealeth with heauy consistent bodies ; and iudgeth of them by coniunction vnto them , and by immediate reception of something from them . And according to the diuers impressions they make in it ; it distinguisheth them by diuers names ; which ( as we said of the qualities of mixed bodies ) are generally reduced to certaine payres ; as hoat and cold , wett and drye , soft and hard , smooth and rough , thicke and thinne , and some others of the like nature ; which were needelesse to enumerate , since we pretend not to deliuer the science of them , but only to shew that they and their actions , are all corporeall . And this is sufficiently euident , by meere repeating but their very names ; for it is plaine , by what we haue already said ; that they are nothing else but certaine affections of quantity , arising out of different degrees of rarity and density compounded together . And it is manifest by experience , that our sense receiueth the very same impressions from them , which an other body doth ; for our body , or our sense will be heated by fire ; and will also be burned by it , if the heate be too great , as well as wood : it will be constipated by cold water , moystened by humide thinges , and dryed by dry bodies , in the same manner as any other body whatsoeuer ; likewise , it may in such sort as they , be wounded and haue its continuity broken by hard thinges ; be pleased and polished , by those that are soft and smooth ; be pressed by those that are thicke and heauy ; and be rubbed by those that are rugged &c. So that those masters , who will teach vs that the impressions vpon sense are made by spirituall or spiritelike thinges or qualities ; which they call intentionall specieses , must labour att two workes : the one to make it appeare that there are in nature such thinges as they would persuade vs ; the other to proue that these materiall actions we speake of are not able to performe those effects , for which the senses are giuen vnto liuing creatures . And vntill they haue done that , I conceiue we should be much too blame to admitt such thinges , as we neyther haue ground for in reason , nor can vnderstand what they are . And therefore , we must resolue to rest in this beliefe , which experience breedeth in vs : that these bodies worke vpon our senses no other wayes then by a corporeall operation ; and that such a one is sufficient for all the effects we see proceede from them : as in the processe of this discourse we shall more amply declare . The element immediately next to earth in grossenesse , 4 is water . And in it is the exercise of our tast , our mouth being perpetually wett within : by meanes of which moysture , our tongue receiueth into it , some litle partes of the substance which we chewe in our teeth , and which passeth ouer it . You may obserue how , if we take any herbe or fruite ; and hauing chopped or beatē it small , we thē putt it into a wooden dish of water and do squeese it a litle ; the iuice , communicating and mingling it selfe with ; the water , infecteth it with the tast of it selfe , and remaining a while in the bowle sinketh by litle and litle into the very pores of the wood : as is manifest , by its retaining a long time after , the tast and smell of that herbe . In like manner , nature hath taught vs , by chewing our meate , and by turning it into our mouthes and pressing it a litle ( that we may the more easily swallow it ) to imbue our spittle with such litle partes as easily diffuse themselues in water . And then our spittle being continuate to the moysture , which is within our tongue , ( in such sort as we declared of the moysture of the earth , that soaketh into the roote of a plant ) and particularly in the sinewes of it ; must of necessity affect those litle sensible stringes with the qualities which these petty bodies , mixed euery where with the moysture , are themselues imbued withall . And if you aske what motions or qualities these be : Physitians ( vnto whom it belongeth most particularly to looke into them ) will tell you , that some dilate the tongue more , and some lesse ; as if some of these litle bodies had an aereall , and others a watry disposition : and these two , they expresse by the names of sweete and fatty . That some , do contract and draw the tongue together ; as choaky and rough thinges do most ; and next to them , crabby and immature sharpenesse . That some do corrode and pierce the tongue ; as salt and soure thinges . That bitter thinges do search the outside of it , as if they swept it : and that other thinges , do as it were pricke it ; as spices and hoat drinkes . Now all these are sensible materiall thinges ; which admitt to be explicated clearely , by the varieties of rarity and density concurring to their compositions : and are so proportionable to such materiall instruments as we can not doubt but that they may be throughly declared by our former principles . The next element aboue water , 5 is ayre ; which our nosethrilles , being our instrument to sucke in , we can not doubt but what affecteth a man by his nose , must come vnto him in breath or ayre . And as humidity receiueth grosser and weightier partes ; so those which are more subtile and light , do rise vp into the ayre : and these we know attaine vnto this lightnesse , by the commixtion of fire , which is hoat and dry . And therefore , we can not doubt , but that the nature of smell is more or lesse tending to heate and drought : which is the cause that their commixtion with the braine , proueth comfortable vnto it ; because of its owne disposition it is vsually subiect to be too moyst and too cold . Whether there be any immediate instrument of this sense , to receiue the passion or effect , which by it , other bodies make vpon vs ; or whether the sense it selfe , be nothing but a passage of these exhalations and litle bodies vnto the braine , fittly accommodated to discerne , what is good , or hurtfull for it , and accordingly to moue the body to admitt or reiect them ; importeth not vs att present to determine : lett Physitians and Anatomistes resolue that question ; whiles it sufficeth vs to vnderstand , that the operations of bodies by odours vpon our sense , are performed by reall and solide partes of the whole substance ; which are truly materiall , though very litle , bodies ; and not by imaginary qualities . 6 And those bodies , when they proceed out of the same thinges that yield also tastiue particles , ( although without such materiall violence , and in a more subtile manner ) must of necessity haue in them the same nature , which those haue that affect the taste ; and they must both of them , affect a man much alike , by his taste and by his smell : and so , are very proportionate to one an other ; excepting in those properties which require more cold or liquidity , then can well stand with the nature of a smell . And accordingly , the very names which men haue imposed , to expresse the affections of both do many times agree : as sauour , which is common both to the smell and to the taste ; and sweete likewise : the strongest of which , we see oftentimes do make themselues knowne , as well by the one as by the other sense : and eyther of them in excesse , will turne a mans stomake . And the Physitians that write of these senses find them very conformable : and therefore it happeneth that the loosing of one of them , is the losse also of the other . And experience teacheth vs in all beastes , that the smell is giuen vnto liuing creatures , to know what meates are good for them , and what are not . And accordingly , we see them still smell for the most part , att any vnknowne meate before they touch it ; which seldome fayleth of informing them rightly : nature hauing prouided this remedy against the gluttony , which could not choose but follow the conuenient disposition and temper of their partes and humors ; through which they often swallow their meate greedily and soddainely without expecting to trye it first by their taste . Besides that many meates are so strong , that their very tasting them after their vsuall manner , would poyson or att the least greately annoy them : and therefore nature hath prouided this sense to preuent their taste ; which being farre more subtile then their taste ; the small atomes by which it is performed , are not so very noxious to the health of the animal , as the other grosser atomes are . And doubtlessely , the like vse men would make of this sense , 7 had they not on the one side better meanes then it to know the qualities of meates : and therefore , this is not much reflected vpon . And on the other side , were they not continually stuffed and clogged with grosse vapours of steamy meates , which are dayly reeking from the table and their stomakes ; and permitt not purer atomes of bodies , to be discerned ; which require cleare and vninfected organes to take notice of them . As we see it fare with dogges ; who haue not so true and sensible noses , when they are high fed , and lye in the kitchin amiddest the steames of meate ; as when they are kept in their kennell , with a more spare diett fitt for hunting . One full example , this age affordeth vs in this kind , of a man whose extremity of feare , wrought vpon him to giue vs this experiment . He was borne in some village of the country of Liege : and therefore among strangers , he is knowne by the name of Iohn of Liege . I haue beene informed of this story by seuerall ( whom I dare confidently beleeue ) that haue had it from his owne mouth ; and haue questioned him with great curiosity , particularly about it . When he was a litle boy , there being warres in the country ( as that State is seldome without molestations from abroad , when they haue no distempers att home , which is an vnseparable effect of a countries situation vpon the frontiers of powerfull neigbouring Princes that are att variance ) the village of whence he was , had notice of some vnruly scattered troopes that were coming to pillage them : which made all the people of the village fly hastily with what they could carry with them , to hide themselues in the woods : which were spacious enough to afford them shelter , for they ioyned vpon the forest of Ardenne . There they lay , till some of their scoutes brought them word , that the souldiers of whom they were in such apprehension , had fired their towne and quitted it . Then all of them returned home , excepting this boy ; who , it seemeth , being of a very timorous nature , had images of feare so strong in his fansie ; that first , he ranne further into the wood then any of the rest ; and afterwardes apprehended that euery body he saw through the thickets , and euery voyce he heard was the souldiers : and so hidd himselfe from his parents , that were in much distresse seeking him all about , and calling his name as loud as they could . When they had spent a day or tw● in vaine , they returned home without him , and he liued many yeares in the woods , feeding vpon rootes , and wild fruites , and maste . He said that after he had beene some time in this wild habitation , he could by the smell iudge of the tast of any thing that was to be eaten : and that he could att a great distance wind by his nose , where wholesome fruites or rootes did grow . In this state he continued ( still shunning men with as great feare as when he first ranne away ; so strong the impression was , and so litle could his litle reason master it ) vntill in a very sharpe winter , that many beastes of the forest perished for want of foode ; necessity brought him to so much confidence , that leauing the wild places of the forest , remote from all peoples dwellinges , he would in the eueninges steale among cattle that were fothered ; especially the swine , and among them , gleane that which serued to sustaine wretchedly his miserable life . He could not do this so cunningly , but that returning often to it , he was vpon a time espyed : and they who saw a beast of so strange a shape ( for such they tooke him to be ; he being naked and all ouer growne with haire ) beleeuing him to be a satyre , or some such prodigious creature as the recounters of rare accidents tell vs of ; layed wayte to apprehend him . But he that winded them as farre off , as any beast could do , still auoyded them , till att the length , they layed snares for him ; and tooke the wind so aduantagiously of him , that they caught him : and then , soone perceiued he was a man ▪ though he had quite forgotten the vse of all language : but by his gestures and cryes , he expressed the greatest affrightednesse that might be . Which afterwardes , he said ( when he had learned anew to speake ) was because he thought , those were the souldiers he had hidden himselfe to auoyde , when he first betooke himselfe to the wood ; and were alwayes liuely in his fansie , through his feares continually reducing them thither . This man within a litle while after he came to good keeping and full feeding , quite lost that acutenesse of smelling which formerly gouerned him in his taste ; and grew to be in that particular as other ordinary men were . But att his first liuing with other people , a woman that had compassion of him to see a man so neere like a beast ; and that had no language to call for what he wished or needed to haue ; tooke particular care of him ; and was alwayes very sollicitous to see him furnished with what he wanted : which made him so apply himselfe vnto her in all his occurrents , that whensoeuer he stood in neede of ought , if she were out of the way , and were gone abroad into the fieldes , or to any other village neere by , he would hunt her out presently by his sent , in such sort as with vs those dogges vse to do which are taught to draw dry foote . I imagine he his yet aliue to tell a better story of himselfe then I haue done ; and to confirme what I haue here said of him : for I haue from them who saw him but few yeares agone , that he was an able strong man , and likely to last yet a good while longer . And of an other man , I can speake assuredly my selfe , who being of a very temperate or rather spare diett , could likewise perfectly discerne by his smell the qualities of whatsoeuer was afterwardes to passe the examination of his taste , euen to his bread and beere . Wherefore to conclude it is euident both by reason , and by experience , that the obiects of our touch , our taste , and our smell , are materiall and corporeall thinges , deriued from the diuision of quantity , into more rare and more dense partes ; and may with ease , be resolued into their heades and springes sufficiently to content any iuditious and rationall man. Who if he be curious to haue further satisfaction in this particular ( as farre as concerneth odours and sauours ) may looke ouer what Ioannes Brauus ( that iuditious , though vnpolished Physitian of Salamanca ) hath written thereof . THE EIGHT AND TWENTIETH CHAPTER . Of the sense of hearing , and of the sensible quality sound . BVt to proceede with the rest of the senses : because nature saw that some thinges came soddainely vpon a liuing creature ; 1 which might do it hurt , if they were not perceiued a farre off : and that other thinges were placed att distance from it , which would greatly helpe it , if it could come neere vnto them ; she found a meanes to giue vs two senses more , for the discouery of remote thinges . The one principally and particularly to descry their motion . The other to marke their bulke and situation . And so to beginne with the former of these ; we must needes acknowledge ( after due examination of the matter ) that the thing which we call sound ▪ is purely motion . And if it be obiected that many motions are made without any discernable sound . We shall not make difficulty to grant it ; considering that many motions dye , before they come to touch the eare ; or else are so weake , that they are drowned by other stronger motions , which round about besiege our eares in such manner , that notice is not taken of these : for so it fareth in what dependeth meerely of quantity , especially , concerning our senses , that not euery thing of the kind , but a determinate quantity or multitude of parts of it , maketh an obiect sensible . But to come close to the point ; we see that sound , for the most part , is made in the ayre ; and that to produce it , there is required a quicke and smart motion of that Element , which , of all the rest , is the most moueable . And in motion , velocity or quickenesse , is proportionate to density in magnitude ( as we haue att large declared . ) Which maketh quantity become perceptible in bulke , as this doth in motion . And as the one consisteth in a greater proportion of substance to the same quantity ; so the other doth in the passage of more partes of the medium in the same time . 2 And in the moderating of this , such of the liberall artes are employed , which belong to the cultiuating mans voyce ; as Rhetorike , meetering , and singing . It is admirable how finely Galileo hath deliuered vs the consonances of musike towardes the end of his first Dialogue of motion ; from the 95 page forward on : and how he hath shewed that matter clearely vnto the sight ( so making the eye , as well as the eare iudge of it ) in motions of the water , in pendants hanging loose in the ayre , and in permanent notes or races made vpon letton . To the moderation of the same , many other mechanicall artes are applyed ; as the trade of bellfounders ; and of all makers of musicall instruments by wind , or by water , or by strings . Neyther can I slippe ouer without mentioning the two curious artes of Ecchoing and of whispering . The first of which , teacheth to iterate voyces seuerall times ; and is frequently putt in practise by those that are delighted with rarities in their gardens . And the other , sheweth how to gather into a narrow roome the motions of the ayre , that are diffused in a great extent ; whereby , one that shall putt his eare to that place , where all the seuerall motions do meete , shall heare what is spoken so lowe , as no body betweene him , and the speaker , can discerne any sound att all . Of which kind , there are very fine curiosities in some churches of England : and my selfe haue seene , in an vpper roome of a capacious round tower vaulted ouerhead , the walles so contriued ( by chance , I beleeue ) that two men standing att the vtmost opposite poyntes of the Diameter of it , could talke very currently and clearely with one an other ; and yet none that stoode in the middle could heare a syllable . And if he turned his face to the wall and spoke against that ( though neuer so softly ) the others eare , att the opposite poynt , would discerne euery word . Which putteth me in minde of a note made by one that was no frend to auricular confession ; vpon his occasion of his being with me in a church that had been of a Monastery ; where , in one corner of it , one might sitt and heare almost all that was whispered through the whole extent of the church : who would not be persuaded but that it was on purpose contriued so by the suttlety of the fryars ; to the end that the Prior or some one of them , might sitt there and heare whatsoeuer the seuerall Penitents accused themselues of to their Ghostly fathers ; so to make aduantage by this artifice , of what the confessors durst not of themselues immediately reueale . He allowed better of the vse in Rome of making voyces rebound from the toppe of the cupula of st : Peters in the Vatican , downe to the floore of the church ; when on great dayes they make a quire of musike goe vp to the very highest ▪ part of the arch : which is into the lanterne , from whence whiles they sing , the people below iust vnder it , are surprised with the smart sound of thaeir voices , as though they stoode close by them , and yet can see no body from whom those notes should p●oceede . And in the same cupula , if two men stand vpon the large cornish or bord , which circleth the bottome of it , they may obserue the like effect , as that which I spoke of aboue in the round tower . In the like manner they that are called ventriloqui , do persuade ignorant people that the Diuell speaketh from within them deepe in their belly ) by their sucking their breath inwardes in a certaine manner whiles they speake : whence it followeth that their voice seemeth to come , not from them , but from somewhat else hidden within them ; if ( att the least ) you perceiue it cometh out of them : but if you do not , then it seemeth to come from a good way off . To this art belongeth the making of sarabatanes , or trunkes , to helpe the hearing ; and of Eccho glasses , that multiply soundes , as burning glasses , do light . All which artes , and the rules of them , do follow the lawes of motion ; and euery effect of them is to be demonstrated by the principles and proportions of motion : and therefore , we can not with reason imagine them to be any thing else . Wee see likewise , that great noises , 3 not only offend the hearing , but euen shake houses and towers . I haue beene told by inhabitants of Douer ; that when the Arch Duke Albertus made his great battery against Calais ( which for the time was a very furious one ; for he endeauoured all he could to take the towne before it could be relieued ) the very houses were shakē , and the glasse windowes were shiuered , with the report of his artillery . And I haue beene told by one that was in Seuill , when the gunnepouder house of that towne ( which was some two miles distant from the place where he liued ) was blowne vp , that it made the wodden shutters of the windowes in his house , beate and clappe against the walles with greate violence , and did splitte the very walles of a faire church that standing next it ( though att a good distance ) had no other building betweene to shelter it from the impetuosity of the ayres soddaine violent motion . And after a fight I once had with some galleasses and Galliones in the roade of Scanderone ( which was a very hoat one for the time , and a scarce credible number of pieces of ordinance were shott from my fleete ) the English Consull of that place coming afterwardes aboard my shippe , tould me that the report of our gunnes , had , during all the time of the fight , shaken the drinking glasses that stood vpon shelues in his house ; and had splitte the paper windowes all about ; and had spoyled and cracked all the egges that his pigeons were then sitting vpon : which losse , he lamented exceedingly ; for they were of that kind , which commonly is called Carriers , and serue them dayly in their commerce betweene that place and Aleppo . And I haue often obserued att sea , in smooth water , that the ordinance shott of in a shippe some miles distant , would violently shake the glasse windowes in an other . And I haue perceiued this effect in my owne , more then once , att the report of a single gunne from a shippe so farre off , that we could not descry her . I remember how one time , vpon such an occasion , we altered our course and steared with the sound , or rather with the motion att the first , obseruing vpon which poynt of the compasse the shaking appeared ( for as yet we heard nothing ; though soone after with much attention and silence we could discerne a dull clumsy noise : and such a motion groweth att the end of it so faint that if any strong resisting body checke it in its course , it is presently deaded , and will afterwardes shake nothing beyond that body : and therefore it is perceptible only att the outside of the shippe , if some light and very moueable body do hang loosely on that side it cometh , to receiue the impression of it ; as this did att the gallery windowes of my cabin vpon the poope , which were of light moscouia glasse or talke : ) and by then we had runne somewhat more then a watch , with all the sayles abroad we could make , and in a faire loome gale , we found our salues neere enough to part the fray of two shippes , that in a litle while longer fighting would haue sunke one an other . 4 But besides the motions of the ayre ( which receiueth them easily , by reason of the fluidity of it ) we see that euen solide bodies do participate of it . As if you knocke neuer so lightly att one end of the longest beame you can find , it will be distinctly hard att the other end : the trampling of men and horses in a quiet might , will be heard some miles off , if one lay their eare to the ground ; and more sensibly if one make a litle hole in the earth , and putt ones eare into the mouth of it ; but most of all if one sett a drumme smooth vpon the ground , and lay ones eare to the vpper edge of it ; for the lower membrane of the drumme , is shaked by the motion of the earth , and then multiplyeth that sound by the hollow figure of the drumme in the conueying it to the vpper membrane , vpon which your eare leaneth . Not much vnlike the tympane or drumme of the eare ; which being shaked by outward motion , causeth a second motion on the inside of it correspondent to this first ; and this hauing a free passage to the braine , striketh it immediately and so informeth it how thinges moue without : which is all the mystery of hearing . 5 If any thing do breake or stoppe this motion ▪ before it shake our eare , it is not heard . And accordingly we see that the sound of belles or artillery is heard much further if it haue the conduct of waters , then through the pure ayre : because in such bodies the great continuity of them maketh that one part can not shake alone , and vpon their superficies , there is no notable vneuenesse , nor no dense thing in the way to checke the motion ( as in the ayre , hilles , buildinges , trees and such like : ) so that the same shaking goeth a great way . And to confirme that this is the true reason , I haue seuerall times obserued , that standing by a riuers side , I haue heard the sound of a ring of belles , much more distinctly and lowde , then if I went some distance from the water , though neerer to the steeple from whence the sound came . And it is not only the motion of the ayre , that maketh sound in our eares : 6 but any motion that hath accesse to them in such a manner as to shake the quiuering membranous tympane within them , will represent vnto vs those motions which are without , and so make such a sound there as if it were conueyed only by the ayre . Which is plainely seene , when a man lying a good way vnder water , shall there heare the same soundes , as are made aboue in the ayre : but in a more clumsie manner ; according as the water , by being thicker , and more corpulent is more vnwieldy in its motions . And this I haue tryed often ; staying vnder water as long as the necessity of breathing would permitt me . Which sheweth that the ayre being smartly moued , moueth the water also , by meanes of its continuity with it ; and that liquid element , being fluide and getting into the eare , maketh vibrations vpon the drumme of it like vnto those of ayre . But all this is nothing in respect of what I might in some sort say , 7 and yet speake truth . Which is that I haue seene one , who could discerne soundes with his eyes . It is admirable , how one sense will oftentimes supply the want of an other : whereof I haue seene an other strange example in a different straine from this ; of a man that by his grosser senses had his want of sight wonderfully made vp . He was so throughly blind , that his eyes could not informe him when the sunne shined ; for all the crystalline humour was out in both his eyes : yet his other senses instructed him , so efficaciously in what was their office to haue done ; as what he wanted in them , seemed to be ouerpayed in other abilities . To say that he would play att cardes and tables as well as most men ; is rather a commendation of his memory and fansye , then of any of his outward senses . But that he should play well att boules and shouelbord , and other games of ayme , which in other men do require cleare sight , and an exact leuell of the hand , according to the qualities of the earth or table , and to the situation and distance of the place he was to throw att , seemeth to exceede possibility : and yet he did all this . He would walke in a chamber or long alley in a garden ( after he had beene a while vsed to them ) as straight , and turne as iust att the endes , as any seeing man could do . He would go vp and downe euery where so confidently , and demeane himselfe att table so regularly , as strangers haue sitten by him seuerall meales , and haue seene him walke about the house , without euer obseruing any want of seeing in him : which he endeauoured what he could to hide , hy wearing his hatt low vpon his browes . He would , att the first abord of a stranger , as soone as he spoke to him , frame a right apprehension of his stature , bulke and manner of making . And which is more , when he taught his schollers to declame ( for he was schoolemaster to my sonnes , and liued in my house ) or to represent some of Senecas Tragedies , or the like , he would by their voice know their gesture , and the situation they putt their bodies in : so that he would be able , as soone as they spoke , to iudge whether they stood or sate , or in what posture they were ; which made them demeane themselues as decently , before him whiles they spoke , as if he had seene them perfectly . Though all this be very strange , yet me thinkes his discerning of light is beyond it all . He would feele in his body , and chiefely in his braine ( as he hath often told me ) a certaine effect by which he did know when the sunne was vp ; and would discerne exactly a cleare from a cloudy day . This I haue knowne him frequently do without missing , when for triall sake he hath beene lodged in a close chamber , wherevnto the cleare light or sunne could not arriue to giue him any notice by its actuall warmeth ; nor any body could come to him , to giue him priuate warninges of the changes of the weather . 8 But this is not the relation I intended , when I mentioned one that could heare by his eyes ; ( if that expression may be permitted me ) I then reflected vpon a noble man of great quality that I knew in Spaine , the yonger brother of the Constable of Castile . But the reflection of his seeing of words , called into my remembrance the other that felt light : in whom I haue often remarked so many strange passages , with amazement and delight ; that I haue aduentured vpon the Readers patience to recorde some of them , conceiuing they may be of some vse in our course of doctrine . But the spanish lord , was borne deafe ; so deafe , that if a gunne were shott off close by his eare , he could not heare it : and consequently , he was dumbe ; for not being able to heare the sound of words ; he could neither imitate nor vnderstand them . The louelinesse of his face and especially the exceeding life and spiritefulnesse of his eyes , and the comelinesse of his person and whole composure of his body throughout , were pregnant signes of a well tempered mind within . And therefore all that knew him , lamented much the want of meanes to cultiuate it , and to imbue it with the notions which it seemed to be capable of in regard of its selfe ; had it not been so crossed by this vnhappy accident . Which to remedy Physitians and Chirurgions had long imployed their skill ; but all in vaine . Att the last , there was a priest who vndertooke the teaching him to vnderstand others when they spoke , and to speake himselfe that others might vnderstand him . What att the first he was laught att for ; made him after some yeares be looked vpon as if he had wrought a miracle . In a word ; after strange patience , constancy and paines ; he brought the yong Lord to speake as distinctly as any man whosoeuer ; and to vnderstand so perfectly what others said that he would not loose a word in a whole dayes conuersation . They who haue a curiosity to see by what steppes the master proceeded in teaching him , may satisfy it by a booke which he himselfe hath writt in Spanish vpon that subiect , to instruct others how to teach deafe and dumbe persons to speake . Which when he shall haue looked heedefully ouer ; and shall haue considered what a great distance there is betweene the simplicity and nakednesse of his first principles ; and the strange readinesse and vast extent of speech resulting in processe of time out of them ; he will forbeare pronuncing an impossibility in their pedigree , whiles he wondereth att the numerous effects resulting in bodies out of rarity and density , ingeniously mingled together by an all knowing Architect , for the production of various qualities among mixtes , of strange motions in particular bodies , and of admirable operations of life and sense among vegetables and animals . All which , are so many seuerall wordes of the mysticall language , which the great master hath taught his otherwise dumbe schollers ( the creatures ) to proclayme his infinite art , wisedome , perfections , and excellency in . The priest who by his booke and art , occasioned this discourse , I am told is still aliue , and in the seruice of the Prince of Carignan , where he continueth ( with some that haue neede of his paines ) the same employment as he did with the Constables Brother : with whom I haue often discoursed , whiles I wayted vpon the Prince of Wales ( now our gratious Soueraigne ) in Spaine . And I doubt not but his maiesty remembreth all I haue said of him and much more : for his maiesty was very curious to obserue and enquire into the vtmost of it . It is true , one great misbecomingnesse he was apt to fall into , whiles he spoke : which was an vncertainty in the tone of his voyce ; for not hearing the sound he made when he spoke , he could not steedily gouerne the pitch of his voyce ; but it would be sometimes higher sometimes lower ; though for the most part , what he deliuered together , he ended in the same key as he begunne it . But when he had once suffered the passages of his voyce to close , att the opening them againe , chance , or the measure of his earnestnesse to speake or to reply , gaue him his tone : which he was not capable of moderating by such an artifice , as is recorded Caius Gracchus vsed , when passion , in his orations to the people , droue out his voyce with too great a vehemence or shrillenesse . He could discerne in an other , whether he spoke shrill or lowe : and he would repeate after any body , any hard word whatsoeuer . Which the Prince tryed often ; not only in English , but by making some Welchmen that serued his Highnesse , speake wordes of their language . Which he so perfectly ecchoed , that I confesse I wondered more att that , then att all the rest . And his Master himselfe would acknowledge , that the rules of his art , reached not to produce that effect with any certainety . And therefore concluded , this in him must spring from other rules he had framed vnto himselfe , out of his owne attentiue obseruation : which , the aduantage that nature had iustly giuen him in the sharpenesse of his other senses , to supply the want of this ; endowed him with an ability and sagacity to do , beyond any other man that had his hearing . He expressed it ( surely ) in a high measure , by his so exact imitation of the welch pronunciation : for that tongue ( like the Hebrew ) employeth much the gutturall letters : and the motions of that part which frameth them , can not be seene nor iudged by the eye , otherwise then by the effect they may happely make by consent in the other partes of the mouth , exposed to view : for the knowledge he had of what they said , sprung from his obseruing the motions they made ; so that he could conuerse currently in the light , though they he talked with , whispered neuer so softly . And I haue seene him att the distance of a large chambers breadth , say wordes after one , that I standing close by the speaker could not heare a syllable of . But if he were in the darke , or if one turned his face out of his sight , he was capable of nothing one said . 9 But it is time that we returne to our theame , from whence my blind schoolemaster , and this deafe Prince ( whose defects were ouerpayed an other way ) haue carryed vs with so long a digression . Which yet will not be altogether vselesse ( no more then the former , of the wilde man of Liege ) if we make due reflections vpon them : for when we shall consider , that odors may be tasted ; that the relish of meates may be smelled ; that magnitude and figure may be heard ; that light may be felt ; and that soundes may be seene ; ( all which is true in some sense ) we may by this chāging the offices of the senses , and by looking into the causes thereof ; come to discerne that these effects are not wrought by the interuention of ayery qualities ; but by reall and materiall applications of bodies to bodies ; which in different manners do make the same results within vs. But when I suffered my penne to be steered by my fansie , that pleased it selfe , and rioted in the remembrance of these two notable persons : I was speaking , how the strong continuity of the partes of a thing that is moued , draweth on the motion , and consequently the sound , much further then where that which is moued suffereth breaches , or the rarity of it occasioneth that one part may be moued without an other ; for to the proportion of the shaking , the noyse cōtinueth . As we see in trēbling belles , that humme a great while longer then others , after the clapper hath strucken them : and the very sound , seemeth to quiuer and shake in our eares , proportionable to the shaking of the bell . And in a lute as long as a string that hath been strucken , shaketh sensibly to our eye ; so long , and to the same measure , the sound shaketh in our eare . Which is nothing else but an vndulation of the ayre , caused by the smart and thicke vibrations of the corde , and multiplyed in the belly of the instrument ( which is the reason that the concaue figure is affected in most ) and so , when it breaketh out of the instrument in greater quantity , then the string immediately did shake ; it causeth , the same vndulations in the whole body of ayre round about . And that , striking the drumme of the eare , giueth notice there in what tenour the string moueth : whose vibrations if one stoppe by laying his fingar vpon it , the Sound is instantly att an end , for then there is no cause on foote , that continueth the motion of the ayre : which , without a continuation of the impulse ; returneth speedily to quiett ; through the resistance made vnto it , by other partes of it that are further off . Out of all which , it is plaine , that motion alone is able to effect , and to giue account of all thinges whatsoeuer that are attributed to sound ; and that sound and motion , do goe hand in hand together ; and that whatsoeuer is said of the one , is likewise true of the other . Wherefore it can not be denyed but that hearing is nothing else but the due perception of motion : and that motion and sound are in themselues one and the same thing , though expressed by different names , and comprised in our vnderstanding vnder different notions . Which proposition seemeth to be ●et further conuinced , by the ordinary experience of perceiuing musike by mediation of a sticke : for how should a de●fe man be capable of musike by holding a sticke in his tee●h , whose other end lyeth vpon the vyall or virginals , were it not that the proportionall shaking of the sticke ( working a like dauncing in the mans head ) did make a like motion in his braine , without passing through his eare ? and consequently , without being otherwise sound , then as bare motion is sound . Or if any man will still persist in hauing sound be some other thing then as we say ; and that it affecteth the sense otherwise then purely by motion : he must neuerthelesse acknowledge , that whatsoeuer it be , it hath neyther cause nor effect , nor breeding , nor dying , that we eyther know or can imagine : and then , if he will lett Reason sway , he will conclude it vnreasonable to say or suspect so ill grounded a surmise , against so cleare and solide proofes : which our eares themselues do not a litle confirme ; their whole figure and nature tending to the perfect receiuing , conseruing , and multiplying the motions of ayre which happen without a man : as who is curious , may plainely see in the Anatomistes bookes and discourses . THE NINE AND TWENTIETH CHAPTER . Of Sight ; and Colours . THere is yet left , 1 the obiect of our sight , which we call colour , to take a suruey of ; for as for light , we haue att large displayed the nature and properties of it : from which whether colour be different or no , will be the question we shall next discusse : for those who are cunning in Optikes ; will , by refractions and by reflexions make all sortes of colours out of pure light : as we see in Rainebowes , in those triangular glasses , or prismes which some do call fooles Paradises , and in other inuentions for this purpose . Wherefore , in briefe , to shew what colour is , lett vs lay for a ground , that light is of all other thinges in the worl● , the greatest and the most powerfull agent vpon our eye ; eyther by it selfe , or by what cometh in with it : and that , where light is not , darkenesse is ; then consider , that light being diuersly to be cast , but especially , through or from a transparent body , into which it sinketh in part , and in part it doth not : and you will conclude , that it can not choose but come out from such a body , in diuers sortes mingled with darkenesse : which if it be in a sensible quantity , doth accordingly make diuers appearances : and those appearances must of necessity haue diuers hues , representing the colours which are middle colours betweene white and blacke ; since white is the colour of light ; and darkenesse seemeth blacke . Thus , those colours are ingendred , which are called apparent ones . And they appeare sometimes but in some one position ; as in the raynebow ; which changeth place as the looker on doth : but att other times , they may be seene from any part ; as those which light maketh by a double refraction through a triangular glasse . And that this is rightly deliuered , may be gathered out of the conditions requisite to their production : for that crystall , or water , or any refracting body , doth not admitt light in all its partes , is euident , by reason of the reflexion that it maketh , which is exceeding great : and not only from the superficies , but euen from the middle of the body within : as you may see plainely , if you putt it in a darke place , and enlighten but one part of it : for then , you may perceiue , as it were , a current of light passe quite through the body , although your eye be not opposite to the passage : so that , manifestly it reflecteth to your eye , from all the inward partes which it lighteth vpon . Now a more oblique reflexion or refraction doth more disperse the light , and admitteth more priuations of light in its partes , then a lesse oblique one : as Galileo hath demonstrated in the first Dialogue of his systeme . Wherefore , a lesse oblique reflexion or refraction , may receiue that in quality of light , which a more oblique one maketh appeare mingled with darkenesse ; and consequently , the same thing will appeare colour in one , which sheweth it selfe plaine light in the other ; for the greater the inclination of an angle is , the greater also is the dispersion of the light . And as colours are made in this sort , by the medium through which light passeth , so if we conceiue the superficies from which the light reflecteth , to be diuersly ordered in respect of reflexion ; it must of necessity follow that it will haue a diuers luster and sight : as we see by experience in the neckes of pigeons , and in certaine positions of our eye , in which the light passing through our eye browes , maketh an appearance as though we saw diuers colours streaming from a candle we looke vpon . And accordingly we may obserue how some thinges , or rather most , do appeare of a colour more inclining to white , when they are irradiated with a great light , then when they stand in a lesser . And we see painters heighten their colours , and make them appeare lighter by placing deepe shadowes by them : euen so much , that they will make obiects appeare neerer and further of , meerly by their mixtion of their colours . Because , obiects , the neerer they are , the more strongly and liuely they reflect light , and therefore , appeare the clearer , as the others do more dusky . Therefore , 2 if we putt the superficies of one body to haue a better disposition for the reflexion of light , then an other hath ; we can not but conceiue , that such difference in the superficies , must needes begett variety of permanent colours in the bodies . And according as the superficies of the same body , is better , or worse disposed to reflexion of light , by polishing , or by compressure together , or the like : so , the same body , remaining the same in substance , will shew it selfe of a different colour . And it being euident that white ( which is the chiefest colour ) doth reflect most light : and as euident , that blacke reflecteth least light , so that it reflecteth shadowes in lieu of colours ( as the O●sidian stone among the Romanes doth witnesse . ) And it being likewise euident , that to be dense and hard , and of small partes , is the disposition of the obiect which is most apt to reflect light : we can not doubt , but that white is that disposition of the superficies . That is to say , it is the superficies of a body consisting of dense , of hard , and of small partes ; and on the contrary side , that blacke is the disposition of the superficies , which is most soft and full of greatest pores ; for when light meeteth with such a superficies , it getteth easily into it ; and is there , as it were absorpt and hidden in caues , and cometh not out againe to reflect towardes our eye . This doctrine of ours of the gene●ation of colours , 3 agreeth exactly with Aristotles principles , and followeth euidently out of his definitions of light , and of colours And for summing vp the generall sentiments of mankind in making his Logicall definitions , I thinke no body will deny his being the greatest Master that euer was He defineth light to be actus Diaphani : which we may thus explicate . It is that thing , which maketh a body that hath an aptitude or capacity of being seene quite through it in euery interior part of it , to be actually seene quite through , according to that capacity of it . And he defineth colour to be , The terme or ending of a diaphanous body : the meaning whereof is : that colour is a thing which mak●th a diaphanous body to reach no further ; or that colour is the cause why a body is no further diaphanous , then vntill where it beginneth ; or that colour , is the reason , why we can see no further then to such a degree , through or into such a body . Which definition fitteth most exactly with the thing it giueth vs the nature of . For it is euident , that when we see a body , the body we see , hindereth vs from seeing any other , that is in a straight line beyond it . And therefore it can not be denyed , but that colour terminateth , and endeth the diaphaneity of a body , by making it selfe be seene . And all men do agree in conceiuing this , to be the nature of colour ; and that it is a certaine disposition of a body , whereby that body cometh to be seene . On the other side , nothing is more euident , then that to haue vs see a body , light must reach from that body to our eye . Then adding vnto this what Aristotle teacheth concerning the production of seeing : which he sayth is made by the action of the seene body vpon our sense : it followeth that the obiect must worke vpon our sense , eyther by light ; or att the least with light ; for light rebounding from the obiect round about by straight lines , some part of it must needes come from the obiect to our eye . Therefore , by how much an obiect sendeth more light vnto our eye , by so much , that obiect worketh more vpon it . Now seeing that diuers obiects do send light in diuers manners to our eye , according to the diuers natures of those obiects in regard of hardenesse , density , and litlenesse of partes : we must agree that such bodies do worke diuersely , and do make different motions or impressiōs vpon our eye : and consequētly , the passion of our eye from such obiects must be diuers . But there is no other diuersity of passion in the eye from the obiect in regard of seeing , but that the obiect appeare diuers to vs in point of colour . Therefore we must conclude , that diuers bodies ( I meane diuers or different , in that kind we here talke of ) must necessarily seeme to be of diuers colours , meerely by the sending of light vnto our eye in diuers fashions . Nay , the very same obiect must appeare of different colours , whensoeuer it happeneth that it reflecteth light differently to vs. As we see in cloth , if it be gathered together in fouldes , the bottomes of those fouldes shew to be of one kind of colour , and the toppes of them , or where the cloth is stretched out to the full percussion of light , it appeareth to be of an other much brighter colour . And accordingly painters are faine to vse almost opposite colours to expresse them . In like manner if you looke vpon two pieces of the same cloth , or plush , whose graines lye contrawise to one an other , they will likewise appeare to be of different colours . Both which accidents , and many others like vnto them in begetting various representations of colours ; do all of them arise out of lightes being more or lesse reflected from one part then from an other . 4 Thus then you see , how colour is nothing else , but the disposition of a bodies superficies , as it is more or lesse apt to reflect light ; sithence the reflexion of light is made from the superficies of the seene body , and the variety of its reflexion begetteth variety of colours . But a superficies is more or lesse apt to reflect light , according to the degrees of its being more or lesse penetrable by the force of light striking vpon it ; for those rayes of light that gaine no entrance into a body they are darted vpon , must of necessity fly backe againe from it . But if light doth gett entrance and penetrate into the body ▪ it eyther passeth quite through it ; or else it is swallowed vp and lost in that body . The former , constituteth a diaphanous body ; as we haue already determined . And the semblance which the latter will haue in regard of colour , we haue also shewed must be blacke . But lett vs proceede a little further . We know that two thinges render a body penetrable , or easie to admitt an other body into it . Holes , ( such as we call pores ) and softnesse or humidity ; so that dryenesse , hardnesse , and compactednesse , must be the properties which render a body impenetrable . And accordingly we see , that if a diaphanous body ( which suffereth light to runne through it ) be much compressed beyond what it was ; as when water is compressed into yce ; it becometh more visible , that is , it reflecteth more light : and consequently , it becometh more white ; for white is that , which reflecteth most light . On the cōtrary side , softnesse , vnctuousnesse , and viscousnesse , encreaseth blacknesse : as you may experience in oyling or in greasing of wood ; which before was but browne ; for thereby it becometh more blacke ; by reason that the vnctuous partes added vnto the other , do more easily then they single , admitt into them the light that striketh vpon them ; and when it is gotten in , it is so entangled there ( as though the winges of it were birdlimed ouer ) that it can not fly out againe . And thus it is euident , how the origine of all colours in bodies , is plainely deduced out of the various degrees of rarity and density , variously mixed and compounded . 5 Likewise , out of this discourse , the reason is obuious why some bodies , are diaphanous , and others are opacous : for sithence it falleth out in the constitution of bodies , that one is composed of greater partes then an other : it must needes happen that light be more hindered in passing through a body composed of bigger partes , then an other whose partes are lesse . Neyther doth it import that the pores be supposed as great as the partes , for be they neuer so large , the corners of the thicke partes they belong vnto , must needes breake the course of what will not bowe , but goeth all in straight lines ; more then if the partes and pores were both lesser ; since , for so subtile a piercer as light , no pores can be too litle to giue it entrance . It is true such great ones would better admitt a liquid body into them , such a one as water or ayre ; but the reason of that is , because they will bowe and take any plye , to creepe into those cauities , if they be large enough , which light will not do . Therefore it is cleare , that freedome of passage can happen vnto light , only there , where there is an extreme great multitude of pores and partes in a very litle quantity or bulke of body ( which pores and partes must consequently be extreme litle ones ) for , by reason of their multitude , there must be great variety in their situation : from whence it will happen that many lines must be all of pores quite through ; and many others all of partes ; although the most , will be mixed of both pores and partes . And so we see that although the light do passe quite through in many places , yet it reflecteth from more , not only in the superficies but in the very body it selfe of the diaphanous substance . But in an other substāce of great partes , and pores there can be but few whole lines of pores , by which the light may passe from the obiect to make it be seene ; and consequently it must be opacous ; which is the contrary of Diaphanous that admitteth many rayes of light , to passe through it from the obiect to the eye , whereby it is seene , though the Diaphanous hard body , do interuene betweene them . 6 Now if we consider the generation of these two colours ( white and blacke ) in bodies ; we shall find that likewise to iustify and second our doctrine : for white thinges are generally cold and dry ; and therefore , are by nature ordained to be receptacles , and conseruers of heat , and of moysture ; as Physitians do note . Contrariwise , blacke , as also greene , ( which is neere of kinne to blacke ) are growing colours , and are the dye of heate incorporated in aboundance of wett : as we see in smoake , in pittecoale , in garden ground , and in chymicall putrefactions : all which are blacke ; as also in yong herbes ; which are generally greene as long as they are yong and growing . The other colours , keeping their standing betwixt these , are generated by the mixture of them ; and according as they partake more or lesse of eyther of them , are neerer or further off from it . So that after all this discourse , we may conclude in short ; that the colour of a body , is nothing else , but the power which that body hath of reflecting light vnto the eye , in a certaine order and position : and consequently , is nothing else but the very superficies of it , with its asperity , or smoothnesse ; with its pores , or inequalities ; with its hardenesse , or softnesse ; and such like . The rules and limits whereof , if they were duely obserued and ordered , the whole nature and science of colours , would easily be knowne and be described . But out of this litle which we haue deliuered of this subiect , it may be rightly inferred that reall colours do proceed from Rarity and Density ( as euen now we touched ) and haue their head and spring there : and are not strange qualities in the ayre : but are tractable bodies on the earth , as all others are , which as yet we haue found and haue meddled with all : and are indeed , the very bodies themselues , causing such effects vpon our eye by reflecting of light , which we expresse by the names of colours . THE THIRTIETH CHAPTER . Of luminous or apparente Colours . 1 AS for the luminous colours , whose natures art hath made more maniable by vs , then those which are called reall colours , and are permanent in bodies : their generation is cleerely to be seene in the Prisme or triangular glasse we formely mentioned . The considering of which , will confirme our doctrine , that euen the colours of bodies , are but various mixtures of light and shadowes , diuersly reflected to our eyes . For the right vnderstanding of them , we are to note , that this glasse maketh apparitions of colours in two sorts : the one , when looking through it , there appeare various colours in the obiects you looke vpon ( different from their reall ones ) according to the position you hold the glasse in when you looke vpon them . The other sort is , when the beames of light that passe through the glasse , are as it were tincted in their passage , and are cast by the glasse vpon some solide obiect , and do appeare there in such and such colours , which do continue still the same , in what position soeuer you stand to looke vpon them ; eyther before , or behind , or on any side of the glasse . Secondly , 2 we are to note that these colours are generally made by refraction ( though sometimes it may happen otherwise , as aboue we haue mentioned . ) To discouer the reason of the first sort of colours , that appeare by refraction when one looketh through the glasse : lett vs suppose two seuerall bodies , the one blacke , the other white , lying close by one an other , and in the same horizontall parallele ; but so , that the blacke be further from vs then the white ; then , if we hold the Prisme through which we are to see these two oppositely coloured bodies somewhat aboue them ; and that side of it att which the coloured bodies must enter into the glasse to come to our eye , parallele vnto those bodies ; it is euident , that the blacke will come into the prisme by lesser angles thē the white : I meane that in the line of distance from that face of the glasse att which the colours do come in , a lōger line or part of blacke will subtend an angle , no bigger then a lesser line or part of white doth subtend . Thirdly , 3 we are to note , that from the same poynt of the obiect , there come various beames of light to that whole superficies of the glasse ; so that it may , and sometimes doth happen , that from the same part of the obiect , beames may be reflected to the eye , from seuerall partes of that superficies of the glasse att which they enter . And whensoeuer this happeneth , the obiect must necessarily be seene in diuers partes : that is , the picture of it will att the same time appeare to the eye in diuers places . And particularly , we may plainely obserue two pictures , one a liuely and strong one ; the other a faint and dimme one . Of which the dimme one will appeare neerer vs , then the liuely one : and is caused by a secondary ray : or rather I should say , by a longer ray , that striking neerer to the hither ●dge of the glasses superficies ( which is the furthest from the obiect ) maketh a more acute angle then a shorter ray doth , that striketh vpon a part of the glasse further from our eye , but neerer the obiect . And therefore the image which is made by this secondary or longer ray , must appeare both neerer and more dusky , then the image made by the primary and shorter ray . And the further from the obiect that the glasse through which it reflecteth is situated ( keeping still in the same parallele to the horizon ) the further the place where the second dusky picture appeareth , is from the place where the primary strong picture appeareth . If any man haue a mind to satisfy himselfe by experience , of the truth of this note , lett him place a sheete of white paper vpon a blacke carpett couering a table , so as the paper may reach within two or three fingers of the edge of the carpet , ( vnder which , lett there be nothing to succeed the blacke of the carpet , but the empty dusky ayre ) and then lett him sett himselfe at a conuenient distance , ( the measure of which is , that the paper appeare at his feete , when he looketh through the glasse ) and looke at the paper through his Prisme situated in such sort as we haue aboue determined , and he will perceiue a whitish or lightsome shadow proceed from the liuely picture that he seeth of white , and shoote out neerer towardes him then that liuely picture is , and he will discerne that it cometh into the glasse through a part of it neerer to his eye or face , and further from the obiect then the strong image of the white doth . And further , if he causeth the neerer part of the paper to be couered with some thinne body of a sadder colour , this dimme white vanisheth : which it doth not if the further part of the paper be couered . Whereby it is euident , that it is a secondary image , proceeding from the hither part of the paper . 4 Now then to make vse of what we haue said , to the finding out of the reason why the red and blew and other colours appeare when one looketh through a prisme : lett vs proceede vpon our former example , in which a white paper lyeth vpon a blacke carpett ( for , the diametrall opposition of those colours , maketh them most remarkable ) in such sort that there be a parcell of blacke on the hither side of the paper : and therein , lett vs examine according to our groundes , what colours must appeare at both endes of the paper looking vpon them through the triangular glasse . To beginne with the furthest end , where the blacke lyeth beyond the white : we may consider , how there must come from the blacke , a secondary darke mysty shadow ( besides the strong blacke that appeareth beyond the paper ) which must shoote towardes you ( in such sort as we said of the whitish lightsome shadow ) and consequently , must lye ouer the strong picture of the white paper : now in this case , a third middling colour must result out of the mixture of these two extremes of blacke and white ; since they come to the eye , almost in the same line , at the least in lines that make so litle a difference in their angles as it is not discernable . The like whereof happeneth in clothes , or stuffes , or stockings , that are wouen of diuers coloured but very small thriddes : for if you stand so farre of from such a piece of stuffe , that the litle thriddes of different colours which lye immediate to one an other may come together as in one line to your eye ; it will appeare of a middling colour , different from both those that it resulteth from : but if you stand so neere that each thridde sendeth rays enough to your eye , and that the basis of the triāgle which cometh from each thridde to your eye , be long enough to make att the vertex of it ( which is in your eye ) an angle bigg enough to be seene singly by it selfe ; then each colour will appeare apart as it truly is . Now the various natures of middling colours we may learne of painters ; who compose them vpon their palettes by a like mixture of the extremes . And they tell vs , that if a white colour preuaile strongly ouer a darke colour , reds and yellowes result out of that mixture : but if blacke preuaile strongly ouer white , then , blewes , violets , and seagreenes are made . And accordingly , in our case , we can not doubt but that the primarily liuely picture of the white , must preuaile ouer the faint dusky sable mantle with which it cometh mingled to the eye : and doing so , it must needes make a like appearance as the sunnes beames do , when reflecting from a blacke cloud , they fringe the edges of it with red and with yellow ; and the like he doth , when he looketh through a rainy or a windy cloude : and much like herevnto , we shall see this mixture of strong white with a faint shaddow of blacke , make at this brimme of the paper , a faire ledge of red ; which will end and vanish , in a more lightsome one of yellow . But at the hither edge of the paper , where the secondary weake picture of white is mingled with the strong blacke picture , in this mixture , the blacke is preualent , and accordingly ( as we said of the mixture of the painters colours ) there must appeare at the bottome of the paper , a lembe of deepe blew : which will grow more and more lightsome , the higher it goeth : and so , passing through violet and seagreene it will vanish in light , when it reacheth to the mastering field of primary whitenesse , that sendeth his stronger rayes by direct lines : and this transposition of the colours at the seuerall endes of the paper sheweth the reason why they appeare quite contrary , if you put a blacke paper vpon a white carpet . And therefore , we neede not adde any thing particularly concerning that . And likewise , 5 out of this we may vnderstand , why the colours appeare quite contrary ( that is , red where before blew appeared ; and blew , where red ) if we looke vpon the same obiect through the glasse in an other position or situation of it : namely , if we rayse it so high , that we must looke vpwardes to see the obiect ; which thereby appeareth aboue vs : whereas in the former situation , it came in through the lower superficies , and we looked downe to it , and it appeared vnder vs : for in this second case , the obiects coming into the glasse by a superficies not parallele as before , but sloaping , from the obiectwardes : it followeth , that the neerer the obiect is , the lesser must the angle be , which it maketh with the superficies ; contrary to what happened in the former case : and likewise , that if from one poynt of the neerer obiect , there fall two rayes vpon the glasse , the ray that falleth vppermost , will make a lesser angle , then the other that falleth lower : and so , by our former discourse , that poynt may come to appeare in the same place with a poynt of the further obiect ; and thereby make a middling colour . So that in this case , the white which is neerer , will mingle his feeble picture with the blacke that is further off ; whereas before the blacke that was further off , mingled his feeble shadow with the strong picture of the neerer white . Wherefore by our rule we borrowed of the painters , there will now appeare a blew on the further end off the paper , where before appeared a red ; and by consequence on the neerer end a red will now appeare , where in the former case a blew appeared . This case we haue chosen , as the plainest to shew the nature of such colours : out of which he that is curious , may deriue his knowledge to other cases , which we omit ; because our intent is only to giue a generall doctrine , and not the particulars of the science : and rather to take away admiration , then to instruct the Reader in this matter . 6 As for the various colours , which are made by strayning light through a glasse , or through some other diaphanous body ; to discouer the causes and variety of them , we must examine what thinges they are that do concurre to the making of them : and what accidents may arriue vnto those thinges , to vary their product . It is cleare , that nothing interueneth or concurreth to the producing of any of these colours , besides the light it selfe which is dyed into colour , and the glasse or diaphanous body through which it passeth . In them therefore , and in nothing else , we are to make our enquiry . To beginne then , we may obserue , that light passing through a Prisme , and being cast vpon a reflecting obiect , is not alwayes colour ; but in some circumstances it still continueth light , and in others it becometh colour . Withall we may obserue that those beames which continue light , and endure very litle mutation by their passage , making as many refractions , do make much greater deflexions from the straight lines by which they came into the glasse , then those rayes do which turne to colour ; as you may experience , if you oppose one surface of the glasse perpendicularly to a candle , and sett a paper ( not irradiated by the candle ) opposite to one of the other sides of the glasse : for vpon the paper , you shall see faire light shine without any colour : and you may perceiue , that the 〈◊〉 by which the light cometh to the paper , is almost perpendicular to tha●●ine by which the light cometh to the prisme . But when light becometh colour , it stricketh very obliquely vpon one side of the glasse ; and cometh likewise , very obliquely out of the other , that sendeth it in colour vpon a reflectent body ; so that in conlusion , there is nothing left vs wherevpon to ground the generation of such colours , besides the litlenesse of the angle and the sloapingnesse of the line , by which the illuminant striketh one side of the glasse , and cometh out at the other , whem colours proceed from such a percussion . To this then we must wholy apply our selues : and knowing that generally , when light falleth vpon a body with so great a sloaping or inclination , so much of it as getteth through , must needes be weake and much diffused ; it followeth that the reason of such colours , must necessaryly consist in this diffusion and weakenesse of light ; which the more it is diffused , the weaker it groweth ; and the more lines of darkenesse , are betweene the lines of light , and do mingle themselues with them . To confirme this , you may obserue , how iust at the egresse from the prisme of that light which going on a litle further becometh colours , no colour at all appeareth vpon a paper opposed close to the side of the glasse ; vntill remouing it further off , the colours beginne to shew themselues vpon the edges : thereby conuincing manifestly , that it was the excesse of light which hindered them from appearing at the first . And in like manner , if you putt a burning glasse betweene the light and th● prisme , so as to multiply the light which goeth through the prisme to the paper , you destroy much of the colour by conuerting it into light . But on the other side , if you thicken the ayre , and make it du●ky wi●h smoake , or with dust ; you will plainely see , that where the light cometh through a conuexe glasse ( perpendicularly opposed to the illuminant ) there will appeare colours on the edges of the cones that the light maketh : and peraduenture the whole cones would appeare coloured if the darkening were conueniently made : for if an opacous body , be sett within eyther of the cones , its sides will appeare coloured , though the ayre be but moderately thickned : which sheweth that the addition of a litle darkenesse , would make that which otherwise appeareth pure light , be throughly dyed into colours . And thus you haue the true and adequate cause of the appearance of such colours . Now , 7 to vnderstand what colours , and vpon which sides , will appeare : we may consider , that when light passeth through a glasse , or other diaphanous body , so much of it as shineth in the ayre , or vpon some reflecting body bigger then itself , after its passage through the glasse , must of necessity haue darkenesse on both sides of it ; and so be cōprised and limited by two darkenesses : but if some opacous body , that is lesse then the light , be putt in the way of the light , then it may happen contrarywise , that there be darkenesse ( or the shadow of that opacous body ) betweene two lights . Againe , we must consider , that when light falleth so vpon a prisme as to make colours , the two outward rayes which proceed from the light to the two sides of the superficies at which the light entereth , are so refracted that at their coming out againe through the other superficies , that ray which made the lesse angle with the outward superficies of the glasse , going in , maketh the greater angle with the outside of the other superficies , coming out : and contrarywise , that ray which made the greater angle , going in , maketh the lesser , at its coming out : and the two internall angles , made by those two rayes , and the outside of the superficies they issue at , are greater then two right angles : and so we see that the light dilateth it selfe at its coming out . Now , because rayes that issue through a superficies , the neerer they are to be perpendiculars vnto that superficies , so much the thicker they are : it followeth , that this dilatation of light at its coming out of the glasse , must be made and must encrease frō that side where the angle was least at the going in , and greatest at the coming out : so that , the neerer to the contrary side you take a part of light , the thinner the light must be there : and contrariwise , the thicker it must be , the neerer it is vnto the side where the angle at the rayes coming out is the greater . Wherefore , the strongest light , ( that is , the place where the light is least mixed with darkenesse ) must be neerer that side then the other . Consequently herevnto , if by an opacous body you make a shadow comprehended within this light , that shadow must also haue its strongest part , neerer vnto one of the lights betwixt which it is comprised , then vnto the other : for , shadow being nothing else , but the want of light , hindered by some opacous body ; it must of necessity lye auersed from the illuminant , iust as the light would haue layen if it had not beene hindered . Wherefore , seeing that the stronger side of light , doth more impeach the darkenesse , then the feebler side doth ; the deepest darke must incline to that side , where the light is weakest ; that is , towardes that side on which the shadow appeareth , in respect of the opacous body or of the illuminant , and so , be a cause of deepenesse of colour on that side , if it happen to be fringed with colour . THE ONE AND THIRTIETH CHAPTER . The causes of certaine appearances in luminous Colours ; with a conclusion of the discourse touching the senses and the sensible qualities . 1 OVt of these groundes , we are to seeke the resolution of all such symptomes as appeare vnto vs in this kind of colours . First therefore calling to mind , how we haue already declared , that the red colour is made by a greater proportion of light mingled with darkenesse , and the blew with a lesse proportion : it must follow , that when light passeth through a glasse in such sort as to make colours ; the mixture of the light and darkenesse on that side where the light is strongest will incline to a red : and their mixture on the other side , where the light is weakest , will make a violet or blew : and this we see to fall out accordingly , in the light which is tincted by going through a prisme ; for a red colour appeareth on that side from which the light doth dilate or decrease , and a blew is on that side towardes which it decreaseth . Now , if a darke body be placed within this light , so as to haue the light come on both sides of it : we shall see the contrary happen about the borders of the picture or shadow of the darke body : that is to say , the red colour will be on that side of the picture which is towardes or ouer against the blew colour that is made by the glasse : and the blew of the picture , will be on that side which is towardes the red that is made by the glasse , as you may experience if you place a slender opacous body a long the prisme in the way of the light , eyther before or behind the prisme . The reason whereof is ; that the opacous body standing in the middle , enuironned by light , diuideth the light , and maketh two lights of that which was but one ; each of which lights , is comprised betweene two darkenesses , to witt , betweene each border of shadow that ioyneth to each extreme of the light that cometh from the glasse , and each side of the opacous bodies shadow . Wherefore , in each of these lights ; or rather in each of their commixtions with darkenesse , there must be red on the one side , and blew on the other ; according to the course of light which we haue explicated . And thus it falleth out agreable to the rule we haue giuen , that blew cometh to be on that side of the opacous bodies shadow , on which the glasse casteth red , and red on that side of it on which the glasse casteth blew : likewise when light going through a conuexe glasse maketh two cones , the edges of the cone betwixt the glasse and the point of concurse will appeare red , if the roome be darke enough : and the edges of the further cone , will appeare blew , both for the reason giuen : for in this case the point of concurse is the strong light betwixt the two cones : of which , that betwixt the glasse and the point , is the stronger , that beyond the point , the weaker : and for this very reason , if an opacous body be put in the axis of th●se two cones , both the sides of its picture will be red , if it be held in the first cone which is next to the glasse ; and both will be blew if the body be situated in the further cone ; for both sides being equally situated to the course of the light , within its owne cone , there is nothing to vary the colours , but only the strength and the weakenesse of the two lights of the cones , on this side , and on that side the point of concurse : which point , being in this case the strong and cleare light whereof we made generall mention in our precedent note , the cone towardes the glasse and the illuminant , is the stronger side , and the cone from the glasse , is the weaker . In those cases , where this reason is not concerned , we shall see the victory carried in the question of colours , by the shady side of the opacous body : that is , the blew colour will still appeare , on that side of th● opacous bodies shadow that is furthest from the illuminant . But where both causes do concurre and contrast for precedence , there the course of the light carryeth it : that is to say , the red will be on that side of the opacous bodies shadow , where it is thicker and darker , and blew on the other side where the shadow is not so strong ; although the shadow be cast that way that the red appeareth : as is to be seene , when a slender body is placed betwixt the prisme and the reflectent body , vpon which the light and colours are cast through the prisme : and it is euident , that this cause of the course of the shadow , is in it selfe a weaker cause , then the other of the course of light , and must giue way vnto it whensoeuer they encounter ( as it can not be expected , but that in all circumstances ▪ shadowes should to light ) because the colours which the glasse casteth in this case , are much more faint and dusky then in the other . For effects of this later cause , we see that when an opacous body lyeth crosse the prisme , whiles it standeth endwayes , the red or blew colour , will appeare on the vpper or lower side of its picture , according as the illuminant is higher or lower thē the transuerse opacous body : the blew euer keeping to that side of the picture , that is furthest from the body , and the illuminant that make it : and the red the contrary ; likewise if an opacous body be placed out of the axis , in eyther of the cones we haue explicated before , the blew will appeare on that side of the picture which is furthest aduanced in the way that the shadow is cast : and the red , on the contrary : and so , if the opacous body be placed in the first cone ( beside the axis ) the red will appeare on that side of the picture in the basis of the second cone , which is next to the circumference ; and the blew , on that side which is next the axis : but if it be placed on one side of the axis in the second cone , then the blew will appeare on that side the picture which is next the circumference ; and the red , on that side which is next the center of the basis of the cone . 2 There remayneth yet one difficulty of moment to be determined : which is why , when through a glasse , two colours ( namely blew and red ) are cast from a candle vpon a paper or wall , if you put your eye in the place of one of the colours that shineth vpon the wall , and so that colour cometh to shine vpon your eye , in such sort that an other man who looketh vpon it , will see that colour plainely vpon your eye , neuerthelesse , you shall see the other colour in the glasse ? As for example , if on your eye there shineth a red , you shall see a blew in the glasse ; and if a blew shineth vpon your eye , you shall see a red . The reason hereof is , that the colours which appeare in the glasse , are of the nature of those luminous colours which we first explicated , that arise from looking vpon white and blacke bordering together : for a candle standing in the ayre , is as it were a white situated betweene two blackes : the circumstant dusky ayre , hauing the nature of a blacke : so then , that side of the candle which is seene through the thicker part of the glasse , appeareth red ; and that which is seene through the thinner , appeareth blew : in the same manner as when we looke through the glasse ; whereas , the colours shine cōtrarywise vpon a paper or reflecting obiect , as we haue already declared , together with the reasons of both these appearances ; each fitted to its proper case , of looking through the glasse vpon the luminous obiect serrownded with darkenesse , in the one ; and of obseruing the effect wrought by the same luminous obiect in some medium or vpon some reflectent superficies , in the other . And to confirme this , if a white paper be sett standing hollow before the glasse ( like halfe a hollow pillar , whose flatt standeth edgewayes towardes the glasse , so as both the edges may be seene through it ) the further edge will seeme blew and the neerer will be red ; and the like will happen , if the paper be held in the free ayre parallele to the lower superficies of the glasse , without any blacke carpet to limit both endes of it ( which serueth to make the colours the smarter ) so that in both cases , the ayre serueth manifestly for a blacke ; in the first , betweene the two white edges ; and in the second , limiting the two white endes : and by consequence , the ayre about the candle must likewise serue for two blackes , including the light candle betweene them . Seuerall other delightfull experiments of luminous colours I might produce , to confirme the groundes I haue layed , for the nature and making of them . But I conceiue that these I haue mentioned , are aboundantly enough for the end I propose vnto my selfe : therefore I will take my leaue of this supple and nice subiect ; referring my Reader ( if he be curious to entertaine himselfe with a full variety of such shining wonders ) to our ingenious countryman and my worthy frend , Mr. Hall : who at my last being at Liege , shewed me there most of the experiences I haue mentioned ; together with seuerall other very fine and remarkable curiosities concerning light ; which he promised me he would shortly publish in a worke , that he had already cast and almost finished vpon that subiect : and in it , I doubt not but he will giue entire satisfaction to all the doubts and Problemes that may occurre in this subiect : whereas my litle exercise formerly , in making experiments of this kind , and my lesse conueniency of attempting any now , maketh me content my selfe with thus spinning of a course thridde frō wooll carded me by others , that may runne through the whole doctrine of colours , whose causes haue hitherto beene so much admired : and that it will do so , I am strōgly persuaded , both because if I looke vpō the causes which I haue assigned a priori , me thinkes they appeare very agreeable to nature and to reason ; and if I apply them to the seuerall Phoenomēs which Mr. Hall shewed me , and to as many others , as I haue otherwise mett with , I find they agree exactly with them , and render a full account of them . And thus , you haue the whole nature of luminous colours , resolued into the mixtion of light and darkenesse : by the due ordering of which , who hath skill therein , may produce any middle colour he pleaseth : as I my selfe haue seene the experience of infinite changes in such sort made ; so that it seemeth vnto me , nothing can be more manifest , then that luminous colours are generated in the way that is here deliuered . Of which how that gentle and obedient Philosophy of Qualities ( readily obedient to what hard taske soeuer you assigne it ) will render a rationall account ; and what discreet vertue , it will giue the same thinges to produce different colours , and to make different appearances , meerely by such nice changes of situation , I do not well vnderstand : but peraduenture the Patrones of it , may say that euery such circumstance is a Conditio sine qua non : and therewith ( no doubt ) their Auditors will be much the wiser in comprehending the particular nature of light , and of the colours that haue their origine from it . 3 The Rainebow , for whose sake most men handle this matter of luminous colours , is generated in the first of the two wayes we haue deliuered for the production of such colours : and hath its origine from refraction , when the eye being at a conuenient distance from the refracting body , looketh vpon it to discerne what appeareth in it . The speculation of which may be found in that excellent discourse of Monsieur des Cartes , which is the sixt of his Meteors ; where he hath with great acuratenesse deliuered a most ingenious doctrine of this mystery : had not his bad chance of missing in a former principle ( as I conceiue ) somewhat obscured it . For he there giueth the cause so neate , and so iustly calculated to the appearances , as no man can doubt but that he hath found out the true reason of this wonder of nature , which hath perplexed so many great witts : as may almost be seene with our very eyes ; when looking vpon the fresh deaw in a sunneshiny morning , we may in due positions perceiue the raynebow colours , not three yardes distant from vs : in which we may distinguish euen single droppes with their effects . But he hauing determined the nature of light to consist in motion , and proceeding consequently , he concludeth colours to be but certaine kindes of motion : by which I feare it is impossible that any good account should be giuen of the experiences we see . But what we haue already said in that point , I conceiue is sufficient to giue the reader satisfaction therein : and to secure him , that the generation of the colours in the rainebow , as well as all other coulours , is likewise reduced to the mingling of light and darkenesse : which is our principall intent to proue : adding therevnto by way of aduertissement , for others whose leisure may permitt them to make vse thereof , that who shall ballance the proportions of luminous colours , may peraduenture make himselfe a steppe to iudge of the natures of those bodies , which really and constantly do weare like dyes ; for , the figures of the least partes of such bodies , ioyntly with the connexion or mingling of them with pores , must of necessity be that which maketh them reflect light vnto our eyes , in such proportions , as the luminous colours of their tincture and semblance do . For two thinges are to be considered in bodies , in order to reflecting of light : eyther the extancies and cauities of them ; or their hardenesse and softenesse . As for the first ; the proportions of light mingled with darkenesse will be varied , according as the extancies or the cauities do exceed , and as each of them is great or small : since cauities haue the nature of darknesse , in respect of extancies , as our moderne Astronomers do shew , when they giue account of the face ( as some call it ) in the orbe of the moone . Likewise in regard of soft or of resistent partes , light will be reflected by them , more or lesse strongly , that is , more or lesse mingled with darkenesse ; for whereas it reboundeth smartly backe , if it striketh vpon a hard and a resistent body , and accordingly 〈◊〉 ●hew it selfe in a bright colour : it must of necessity not reflect at all , 〈…〉 very f●ebly , if it penetrateth into a body of much humidity , or if ●●●oseth it selfe in the pores of it ▪ and that litle which cometh so weakely from it , must consequently appeare of a dusky dye : and these two , being all the causes of the great variety of colours we see in bodies , according to the quality of the body , in which the reall colour appeareth , it may easily be determined from which of them it proceedeth : and then , by the colour , you may iudge of the composition and mixture of the rare and dense partes , which by reflecting light begetteth it . In fine , 4 out of all we haue hitherto said in this Chapter , we may conclude the primary intent of our so long discourse ; which is , that as well the senses of liuing creatures , as the sensible qualities in bodies , are made by the mixtion of rarity and density , as well as the naturall qualities we spoke of in their place : for it can not be denyed but that heate and cold , and the other couples or payres , which beate vpon our touch , are the very same as we see in other bodies : the qualities which moue our tast and smell , are manifestly a kinne and ioyned with them : ligh● we haue concluded to be fire : and of motion ( which affecteth our eare ) it is not disputable : so that it is euident , how all sensible qualities , are as truly bodies , as those other qualities which we call naturall . To this we may adde , that the proprieties of these sensible qualities , are such as proceed euidently from rarity and density ; for ( to omitt those which our touch taketh notice of , as too plaine to be questioned ) Physitians iudge and determine the naturall qualities of meates , and of medecines , and of simples , by their tastes and smels : by those qualities they find out powers in them to doe materiall operatiōs ; and such as our instrumēts for cutting , filing , brushing , and the like , doe vnto ruder and grosser bodies . All which vertues , being in these instruments by the different tempers of rarity and density , is a conuincing argument , that it must be the same causes , which must produce effects of the same kind in their smels and tastes : and as for light , it is knowne how corporeally it worketh vpon our eyes . Againe , if we looke particularly into the composition of the organes of our senses ; we shall meet with nothing but such qualities as we find in the composition of all other naturall bodies . If we search into our eye , we shall discouer in it nothing but diaphaneity , softenesse , diuers colours , and consistencies ; which all Anatomistes , to explicate , doe parallele in other bodies : the like is of our tongue , our nosethrilles , and our eares . As for our touch ; that is so materiall a sense , and so diffused ouer the whole body , we can haue no difficulty about it . Seeing then that all the qualities we can discouer in the organes of our senses , are made by the various minglings of rarity with density , how can we doubt , but that the actiue powers ouer these patients , must be of the same nature and kind . Againe , seing that the examples aboue brought , doe conuince , that the obiects of one sense , may be knowne by an other ; who can doubt of a community among them , if not of degree , at ●●e least of the whole kind ? As we see that the touch , is the groundworke of all the rest ; and consequently , that being euidently corpore●●● , and consisting in a temper of rarity and density , why should we m●●e difficulty in allowing the like of the rest ? Besides , lett vs compose of rarity and density , such tempers as we find in our sēses ; and lett vs againe compose of rarity and density , such actors , as we haue determined the qualities , which we call sensible , to be ; and will it not manifestly follow , that these two applyed to one an other , must produce such effects , as we affirme our senses haue ? that is , to passe the outward obiects , by different degrees , vnto an inward receiuer . 5 Againe , lett vs cast our eyes vpon the naturall resolution of bodies , and how they moue vs , and we shall th●reby discouer , both what the senses are , and why they are iust so many , and that they can not be more . For an outward body may moue vs , eyther in its owne bulke or quantity ; or as it worketh vpon an other . The first is done by the touch : the second by the eare , when a body mouing the ayre , maketh vs take notice of his motion . Now in resolution , there are three actiue partes proceeding from a body , which haue power to moue vs. The fiery part ; which you see worketh vpon our eyes , by the vertue of light . The ayry part , which we know moueth our nosethrilles , by being sucked in with the ayre . And lastly the salt ; which dissolueth in water , and so moueth our watry sense ; which is our taste . And these being all the actiue partes , that shew themselues in the resolution of a body ; how can we imagine there should be any more senses to be wrought vpon ? for what the stable body sheweth of it selfe , will be reduced to the touch : what as it moueth , to hearing : what the resolutions of it , according to the nature of the resolued atomes that fly abroade ; will concerne the other three senses , as we haue declared . And more wayes of working , or of actiue partes , we can not conceiue to spring out of the nature of a body . Finally , if we cast our eyes vpon the intention of nature : to what purpose are our senses , but to bring vs into knowledge of the natures of the substances we conuerse with all ? surely , to effect this , there can not be inuented a better , or more reasonable expedient , then to bring vnto our iudgement seate the likenesses or extractes of those substances , in so delicate a modell , that they may not be offensiue or cumbersome ; like so many patternes presented vnto vs , to know by them , what the whole piece is : for all similitude , is a communication betweene two thinges in that quality , wherein there likenesse consisteth : and therefore we can not doubt , but that nature hath giuen vs , by the meanes we haue explicated , an essay of all the thinges in the world , that fall vnder our commerce , whereby to iudge whether they be profitable or nociue vnto vs ; and yet in so delicate and subtile a quantity , as may in no wayes be offensiue to vs , whiles we take our measures to attract what is good , and auoyde what is noxious . THE TWO AND THIRTIETH CHAPTER . Of sensation , or the motion whereby sense is properly exercised . OVt of the considerations which we haue deliuered in these last Chapters , 1 the Reader may gather the vnreasonablenesse of vulgar Phylosophers , who to explicate life and sense , are not content to giue vs termes without explicating them ; but will force vs to beleeue contradictions : telling vs , that life consisteth in this , that the same thing hath a power to worke vpon it selfe : and that sensation , is a working of the actiue part of the same sense , vpon its passiue part ; and yet will admitt no partes in it : but will haue the same indiuisible power worke vpon it selfe . And this , with such violence and downebearing of all opposition , that they deeme him not considerable in the schooles , who shall offer only to doubt of what they teach him hereabout ; but brand him with the censure of one who knoweth not , and contradicteth the very first principles of Phylosophy . And therefore , it is requisite we should looke somewhat more particularly into the manner how sensation is made . Monsieur des Cartes ( who by his great and heroyke attempts , and by shewing mankinde how to steere and husband their reason to best aduantage , hath left vs no excuse for being ignorant of any thing worth the knowing ) explicating the nature of sense , is of opinion , that the bodies without vs , in certaine circumstances , do giue a blow vpon our exterior organes : from whence , by the continuity of the partes , that blow or motion is continued , till it come to our braine and seate of knowledge ; vpon which it giueth a stroke answerable to that , which the outward sense first receiued : and there this knocke causing a particular effect , according to the particular nature of the motion ( which dependeth off the nature of the obiect that produced it ) our soule and mind hath notice , by this meanes , of euery thing that knocketh at our gates : and by the great variety of knockes or motions that our braine feeleth ( which ariseth from as great a variety of natures in the obiects that cause them ) we are enabled , to iudge of the nature and conditions of euery thing we conuerse withall . As for example : he conceiueth light to be nothing else but a percussion made by the illuminant vpon the ayre , or vpon the ethereall substance , which he putteth to be mixed with , and to runne through all bodies : which being a continuate medium betweene the illuminant and our sense ; the percussion vpon that , striketh also our sense ; which he calleth the nerue that reacheth from the place strucken ( to witt , from the bottome of our eye ) vnto the braine . Now , by reason of the continuity of this string or nerue , he conceiueth that the blow which is made vpon the outward end of it by the Ether , is conueyed by the other end of it to the braine ; that end , striking the braine in the same measure as the Ether strucke the other end of it : like the iacke of a virginall , which stricketh the sounding corde , according as the musitians hand presseth vpon the stoppe . The part of the braine which is thus struken , he supposeth to be the fantasie , where he deemeth the soule doth reside ; and thereby taketh notice of the motion and obiect that are without . And what is said thus of sight , is to be applyed proportionably to the rest of the senses . This then is the summe of Monsieur des Cartes his opinion , which he hath very finely expressed , with all the aduantages that opposite examples , significant wordes , and cleare methode can giue vnto a witty discourse . Which yet is but a part of the commendations he deserueth , for what he hath done on this particular . He is , ouer and aboue all this , the first that I haue euer mett with , who hath published any conceptions of this nature , whereby to make the operations of sense intelligible . Certainely , this prayse will euer belong vnto him , that he hath giuen the first hinte of speaking groundedly , and to the purpose vpon this subiect : and whosoeuer shall carry it any further ( as what important mystery was euer borne and perfected at once ? ) must acknowledge to haue deriued his light from him . 2 For my part , I shall so farre agree with him , as to allow motion alone to be sufficient to worke sensation in vs : and not only to allow it sufficient , but also to professe , that not only this , but that no other effect whatsoeuer can be wrought in vs , but motion , and by meanes of motion . Which is euident out of what we haue already deliuered , speaking of bodies in generall ; that all action among them , eyther is locall motion , or else followeth it : and no lesse euident , out of what we haue declared in particular , concerning the operations of the outward senses , and the obiects that worke vpon them : and therefore , whosoeuer shall in this matter , require any thing further then a difference of motion , he must first seeke other instruments in obiects to cause it . For , examining from their very origine , the natures of all the bodies we conuerse withall ; we can not find any ground to beleeue they haue power or meanes to worke any thing beyond motion . But I shall craue leaue to differ from him , in determining what is the subiect of this motion , whereby the braine iudgeth of the nature of the thing that causeth it . He will allow no locall change of any thing in a man , further then certaine vibrations of stringes , which he giueth the obiects to play vpon from the very sense vp to the braine : and by their different manners of shaking the braine , he will haue it know , what kind of thing it is , that striketh the outward sense , without remouing any thing within our body from one place to an other . But I shall goe the more common way ; and make the spirits to be the porters of all newes to the braine : only adding therevnto that these newes which they carry thither , are materiall participations of the bodies , that worke vpon the outward organes of the senses ; and passing through them , do mingle themselues with the spirits , and so do goe whither they carry them , that is to the braine ; vnto which , from all partes of the body , they haue immediate resorte , and a perpetuall communication with it . So that , to exercise sense ( which the latines do call , sentire , but in English we haue no one word common to our seuerall particular notions of diuers perceptions by sense ) is , Our braine to receiue an impression from the externe obiect by the operation or mediation of an organicall part made for that purpose , and some one of those which we terme an externe sense ; from which impression , vsually floweth some motion proper to the liuing creature . And thus you see that the outward senses , are not truly senses , as if the power of sensation were in them : but in an other meaning , to witt , so farre as they are instruments of qualifying or conueying the obiect to the braine . Now , 3 that the spirits are the instruments of this cōueyance , is euidēt , by what we dayly see , that if a mā be very attētiue to some one externe obiect ( as to the hearing or seeing of something that much delighteth or displeaseth him ) he neyther heareth or seeth any thing but what his mind is bent vpō ; though all that while , his eyes and eares be open , and seuerall of their obiects be present , which at other times would affect him . For what can be the reason of this , but that the braine employing the greatest part of his store of spirits about that one obiect , which so powerfully entertayneth him , the others find very few free for them to imbue with their tincture ? And therefore , they haue not strength enough to giue the braine a sufficient taste of themselues , to make it be obserued ; nor to bring themselues into a place where they may be distinctly discerned : but striuing to gett vnto it , they loose themselues in the throng of the others , who for that time do besiege the braine closely . Whereas , in Monsieur des Cartes his way ( in which no spirits are required ) the apprehension must of necessity be carried precisely according to the force of the motion of the externe obiect . This argument I confesse , is not so conuincing a one against his opinion , but that the necessity of the consequence may be auoyded ; and an other reason be giuen for this effect , in Monsieur des Cartes his doctrine : for he may say , that the affection being vehemently bent vpon some one obiect , may cause the motion to be so violent by the addition of inward percussions , that the other coming from the outward sense , being weaker , may be drowned by it ; as lesser soundes are by greater , which do forcibly carry our eares their way , and do fill them so entirely , that the others can not gett in to be heard : or as the drawing of one man that pulleth backewardes , is not felt when a hundred draw forwardes . Yet this is hard to conceiue , considering the great eminency which the present obiect hath ouer an absent one , to make it selfe be felt : whence it followeth , that the multiplication of motion must be extremely encreased within , to ouertoppe and beare downe the motion , caused by a present obiect actually working without . But that which indeed conuinceth me to beleeue I goe not wrong in this course , which I haue sett downe for externe bodies working vpon our sense and knowledgde : is first , the conuenience , and agreeablenesse to nature , both in the obiects and in vs , that it should be done in that manner : and next , a difficulty in Monsieur des Cartes his way , which me thinketh , maketh it impossible that his should be true . And then , his being absolutely the best of any I haue hitherto mett withall , and mine supplying what his falleth short in , and being sufficient to performe the effects we see : I shall not thinke I do amisse in beleeuing my owne to be true , till some body else shew a better . 4 Lett vs examine these considerations one after an other . It is manifest by what wee haue already established , that there is a perpetuall fluxe of litle partes or atomes out of all sensible bodies , that are composed of the foure Elements , and are here in the sphere of continuall motion by action and passion : and such it is , that in all probability these litle partes can not choose but gett in at the dores of our bodies , and mingle themselues with the spirits that are in our nerues . Which if they doe , it is vnauoydable , but that of necessity th●y must make some motion in the braine ; as by the explication we haue made of our outward senses , is manifest : and the braine being the source and origine of all such motion in the animal , as is termed voluntary ; this stroke of the obiect , will haue the power to cause some variation in its motions that are of that nature : and by consequence , must be a sensation , for , that change which being made in the braine by the obiect , is cause of voluntary motion in the animal , is that , which we call sensation . But we shall haue best satisfaction , by considering how it fareth with euery sense in particular . It is plaine , that our touch or feeling is affected by the litle bodies of heate , or cold , or the like , which are squeesed or euaporated from the obiect ; and do gett into our flesh , and cōsequently , do mingle themselues with our spirits : and accordingly , our hand is heated with the floud of subtile fire , which from a great one without , streameth into it : and is benummed with multitudes of litle bodies of cold , that settle in it . All which litle bodies , of heate , or of cold or of what kind soeuer they be , when they are once gott in , must needes mingle themselues with the spirits they meet with in the nerue : and consequently , must goe along with them vp to the braine : for the channell of the nerue being so litle , that the most acurate inspectours of nature can not distinguish any litle cauity or hole running along the substance of it : and the spirits which ebbe and flowe in those channels , being so infinitely subtile , and in so small a quantity , as such chānels can containe : it is euident , that an ato●e of insensible biggenesse , is sufficient to imbue the whole length and quantity of spirit that is in one nerue : and that atome , by reason of the subtility of the liquor it is immersed in , is presently and as it were instantly , diffused through the whole substance of it : the source therefore of that liquor being in the braine , it can not be doubted , but that the force of the externe obiect , must needes affect the braine according to the quality of the said atome : that is , giue a motion , or knocke , conformable to its owne nature . As for our taste , it is as plaine , that the litle partes expressed out of the body which affecteth it , do mingle themselues with the liquour that being in the tongue , is continuate to the spirits : and then , by our former argument it is euidēt , they must reach vnto the braine . And for our smelling , there is nothing can hinder odours from hauing immediate passage vp to our braine , when by our nose , they are once gotten into our head . In our hearing , there is a litle more difficulty : for sound being nothing but a motion of the ayre , 5 which striketh our eare ; it may seeme more then needeth , to send any corporeall substance into the braine : and that it is sufficient , that the vibrations of the outward ayre , shaking the drumme of the eare , do giue a like motion to the ayre within the eare , that on the inside toucheth the tympane : and so this ayre , thus moued , shaketh and beateth vpon the braine . But this , I conceiue , will not serue the turne ; for if there were no more , but an actuall motion , in the making of hearing ; I do not see , how soundes could be conserued in the memory : since of necessity , motion must alwayes reside in some body ; which argument , we shall presse anone , against Monsieur des Cartes his opinion for the rest of the senses . Out of this difficulty , the very inspection of the partes within the eare , seemeth to leade vs : for had there been nothing necessary besides motion , the very striking of the outward ayre against the tympanum , would haue been sufficient without any other particular and extraordinary organization , to haue produced soundes , and to haue carried their motions vp to the braine : as we see the head of a drumme bringeth the motions of the earth vnto our eare , when we lay it therevnto , as we haue formerly deliuered . But Anatomistes , find other tooles and instruments , that seeme fitt to worke and forge bodies withall ; which we can not imagine , nature made in vaine . There is a hammer and an anuile : whereof the hammer , stricking vpon the anuile , must of necessity beate off such litle partes of the brainy steames , as flying about do light and sticke vpon the toppe of the anuile : these by the trembling of the ayre following its course , can not misse of being carried vp to that part of the braine , wherevnto the ayre within the eare is driuen by the impulse of the sound : and as soone as they haue giuen their knocke , they rebound backe againe into the celles of the braine , fitted for harbours to such winged messenger : where they remaine lodged in quietnesse , till they be called for againe , to renew the effect which the sound did make at the first : and the various blowes which the hammer striketh , according to the various vibrations of the tympanum ( vnto which the hammer is fastened ; and therefore is gouerned by its motiōs ) must needes make great differēce of biggenesses , and cause great variety of smartnesses of motion , in the litle bodies which they forge . The last sense is of seeing ; whose action we can not doubt , is performed by the reflexion of light vnto our eye , 6 from the bodies which we see : and this light , cometh impregnated with a tincture drawne from the superficies of the obiect it is reflected from ; that is , it bringeth along with it , seuerall of the litle atomes , which of themselues do streame , and it cutteth from the body it strucke vpon and reboundeth from ; and they , mingling themselues with the light , do in company of it gett into the eye : whose fabrike , is fitt to gather and vnite those species , as you may see by the anatomy of it : and from the eye , their iourney is but a short one to the braine : in which , we can not suspect that they should loose their force ; considering , how others that come from organes further off , do conserue theirs : and likewise considering the nature of the optike spirits , which are conceiued to be the most refined of all that are in mans body . Now , that light is mingled with such litle atomes issuing out of the bodies from which it is reflected ; appeareth euidently enough , out of what wee haue Sayed , of the nature and operations of fire and light : and it seemeth to be confirmed , by what I haue often obserued in some chambers where people seldome come : which hauing their windowes to the south , so as the sunne lyeth vpon them a great part of the day in his greatest strength , and their curtaines being continually drawne ouer them , the glasse becometh dyed very deepe of the same colour the curtaine is of : which can proceed from no other cause , but that the beames which shoote through the glasse , being reflected backe from the courtaine , do take something along with them from the superficies of it ; which being of a more solide corpulence then they , is left behind ( as it were in the strainer ) when they come to presse themselues through passages and pores , too litle for it to accompany them in : and so those atomes of colour , do sticke vpon the glasse which they can not penetrate . An other confirmation of it is , that in certaine positions , the sunne reflecting from strong colours , will cast that very colour vpon some other place ; as I haue often experienced in liuely scarlet , and cloth of other smart colours : and this , not in that gloating wise , as it maketh colours of pure light , but like a true reall dye ; and so , as the colour will appeare the same to a man , wheresoeuer he standeth . 7 Hauing thus shewed in all our senses , the conueniency and agreeablenesse of our opinion with nature ; ( which hath been deduced , out of the nature of the obiects , the nature of our spirits , the nature and situation of our nerues , and lastly from the property of our braine : ) our next consideration shall be , of the difficulty that occurreth in Mr. des Cartes his opinion . First we know not how to reconcile the repugnācies appearing in his position of the motion of the Ether ; especially in light : for that Ethereall substance being extreme rare , must perforce by eyther extreme liquid , or extreme brittle : if the first ; it can not choose but bowe and be pressed into fouldes , and bodies of vnequall motions , swimming euery where in it ; and so it is impossible , that it should bring vnto the eye any constant apparition of the first mouer . But lett vs suppose there were no such generall interruptions , euery where encountring , and disturbing the conueyance of the first simple motion : yet , how can we conceiue that a push , giuen so farre off , in so liquid an element , can continue its force so farre ? We see that the greatest thunders and concussions , which at any time happen among vs , can not driue and impart their impulse the ten thousandeth part of the vast distance , which the sunne is remoued from our eye ; and can we imagine , that a little touch of that luminous body , sh●uld make an impression vpon vs , by mouing an other so extremely liquid and subtile , as the Ether is supposed ; which like an immense Ocean , tossed with all varieties of motion , lyeth betweene it and vs. But admitt there were no difficulty nor repugnance in the medium , to conuey vnto vs a stroke , made vpon it by the sunnes motion : lett vs at the least examine , what kind of motions we must allow in the sunne , to cause this effect . Certainely , it must needes be a motion towardes vs , or else it can not stricke and driue the medium forward , to make it stri●ke vpon vs. And if it be so , eyther the sunne must perpetually be coming neerer and neerer to vs ; or else it must euer and anone be receding backwardes , as well as mouing forwardes . Both which , are too chymericall for so great a witt to conceite . Now , if the Ether be brittle , it must needes reflect vpon euery rubbe in meeteth with in its way , and must be broken and shiuered by euery body that moueth acrosse it : and therefore , must alwayes make an vncertaine and most disorderly percussion vpon the eye . Then againe ; after it is arriued to the sense , it is no wayes likely it should be conueyed from thence to the braine , or that nature intended such a kind of instrument as a nerue , to continue a precise determinate motion : for if you consider how a lute string , or any other such medium conueyeth a motion made in it ; you will find , that to do it well and clearely , it must be stretched throughout to its full extent , w●●h ● kind of stiffenesse : whereas our nerues are not straight , but lye crooked in our body ; and are very lither , till vpon occasion spirits coming into them , do swell them out . Besides , they are bound to flesh , and to other partes of the body ; which being cessible , must needes dull the stroake , and not permitt it to be carried farre . And lastly , the nerues are subiect to be at euery turne contracted and dilated , vpon their owne account , without any relation to the stroakes beating vpon them from an externe agent : which is by no meanes , a conuenient disposition for a body , th●t is to be the porter of any simple motion ; which should alwayes lye watching in great quietnesse , to obserue scrupulously , and exactly the arrant he is to carry : so that for my part , I can not conceiue , nature intended any such effect , by mediation of the sinnewes . 8 But Monsieur des Cartes endeauoureth to confirme his opinion , by what vseth to fall out in palsies , when a man looseth the strength of mouing his handes , or other members , and neuerthelesse retaineth his feeling : which h● imputeth to the remaining intire of the stringes of the nerues , whiles the spirits are someway defectiue . To this we may answere , by producing examples of the contrary in some men , who haue had the motion of their limbes intire and no wayes preiudiced , but haue had no feeling at all , quite ouer their whole case of skinne and flesh : as particularly a seruant in the colledge of Physitians in London , whom the learned Haruey ( one of his Masters ) hath told me , was exceeding strong to labour , and very able to carry any necessary burthen , and to remoue thinges dexterously , according to the occasion : and yet he was so voyde of feeling that he vsed to grind his handes against the walles , and against course lumber , when he was employed to rummage any ; in so much , that they would runne with bloud , through grating of the skinne , without his feeling of what occasioned it . In our way , the reason of both these conditions of people , ( the paralitike , and the insensible ) is easy to be rendered : for they proceed out of the diuers disposition of the animal spirits in these partes : which if they thicken too much , and become very grosse , they are not capable of transmitting the subtile messengers of the outward world , vnto the tribunall of the braine , to judge of them . On the other side , if they be too subtile , they neyther haue , nor giue power to swell the skinne , and so to draw the muscles to their heades . And surely Monsieur des Cartes taketh the wrong way , in the reason he giueth of the palsie : for it proceedeth out of aboundance of humors ; which clogging the nerues , rendreth them washy , and maketh them loose their drynesse , and become lither and consequently , vnfitt and vnable , in his opinion , for sensation ( which requireth stiffenesse ) as well as for motion . Yet besides all these , one difficulty more remayneth against this doctrine , 9 more insuperable ( if I mistake not ) then any thing , or all together we haue yet said : which is , how the memory should conserue any thing in it , and represent bodies to vs , when our fansie calleth for them , if nothing but motions do come into the braine . For it is impossible , that in so diuisible a subiect as the spirits , motion should be conserued any long time : as we see euidently in the ayre ; through which moue a flaming taper neuer so swiftly , and as soone as you sett it downe , almost in the very instant , the flame of it leaueth being driuen or shaken on one side , and goeth quietly and euenly vp its ordinary course : thereby shewing , that the motion of the ayre , which for the time was violent , is all of a soddaine quieted and at rest : for otherwise , the flame of the taper would blaze that way the ayre were moued . Assuredly , the bodies that haue power to conserue motion long , must be dry and hard ones . Nor yet can such , conserue it very long , after the cause which made it , ceaseth from its operation . How then can we imagine , that such a multitude of pure motions , as the memory must be stored withall for the vse and seruice of a man , can be kept on foote in his braine , without confusion ; and for so long a time as his memory is able to extend vnto ? Consi●er a lessen played vpon the lute or virginals ; and think with your selfe , what power there is , or can be in nature , to conserue this lesson euer continually playing : and reflect , that if the impressions vpon the common sense are nothing else but such thinges , then they must be actually conserued , alwayes actually mouing in our head ▪ to the end they be immediately produced , whensoeuer it pleaseth our will to call for them . And if peraduenture it should be replyed , that it is not necessary the motions themselues ●hould alwayes be conserued in actuall being ; but that it is sufficient , there be certaine causes k●pt on foote in our heades , which are apt to reduce these motions into act , whensoeuer there is occasion of them : all I shall say herevnto is ▪ that this is meerely a voluntary position , and that there appeareth no ground , for these motions to make and constitute such causes ; since we neyther meete with any instruments , nor discouer any signes , whereby we may be induced to beleeue or vnderstand any such operation . It may be viged , that diuers soundes are by diseases oftentimes made in out eares , and appearances of colours in our fantasie . But first , these colours and soundes , are not artificiall ones , and disposed and ordered by choice and iudgement ; for no story hath mentioned , that by a disease any man euer heard twenty verses of Virgil , or an ode of Horace in his eares : or that euer any man s●w f●ire pictures in his fansye , by meanes of a blow giuen him vpon his eye And secondly , such colours and soundes as are obiected , are nothing else , but ( in the first case ) the motion of humour● in a mans eye by a blow vpon it ; which humours haue the vertue of making light , in such sort as we s●e sea wate● hath , when it is clash●d together : and ( in the second case ) a cold vapour in certaine partes of the braine , which causeth beatinges or motion there ; whence proceedeth ●he imitation of soundes : so that these examples do nothing aduantage that party , thence to inferre that the similitudes of obiects , may be made in the common sense , without any reall bodies reserued for that end . Yet I intend not to exclude motion from any commerce with ●he memory ▪ no more then I haue done from sensation . For I will not only graunt , that all our remembring is performed by the meanes of motion ; but I will also acknowledge , that ( in men ) it is ▪ for the most part , of nothing e●se but of motion . For what are wordes , but motion ? And wordes are the chiefest obiects of our remembrance . It is true , we can , if we will , remember thinges in their owne shapes , as well as by th● wordes that expresse them ; but experience telleth vs , that in our familiar conuersation , and in the ordinary exercise of our memory , we remember and make vse of the wordes , rather then of the thinges themselues . Besides , the impressions which are made vpon all our other senses , as well as vpon our hearing , are likewise for the most part of thinges in motion : as if we haue occasion to make a conception of a man , or of a horse , we ordinarily conceiue him walking , or speaking , or eating , or vsing some motion in time : and as these impressions are successiuely made vpon the outward organes ; so are they successiuely carried into the fantasie , and by like succession , are deliuered ouer into the memory : from whence , when they are called backe againe into the fantasie , they moue likewise successiuely ; so that in truth , all our memory will be of motion ; or at the least , of bodies in motion : yet it is not chiefly of motion , but of the thinges that are moued ; vnlesse it be , when we remember wordes : and how those motions , do frame bodies which moue in the braine , we haue already touched . THE THREE AND THERTIETH CHAPTER . Of Memory . BVt how are these thinges conserued in the braine ? And how do they reuiue in the fantasie , 1 the same motions by which they came in thither at the first ? Monsieur des Cartes hath putt vs in hope of an explication : and were I so happy , as to haue seene that worke of his , which the world of learned men so much longeth for ; I assure my selfe , I should herein receiue great helpe and furtherance by it . Although withall , I must professe , I can not vnderstand how it is possible , that any determinate motion should long be preserued vntaynted in the braine ; where there must be such a multitude of other motions in the way , to mingle with it , and bring all into confusion . One day I hope this iewell will be exposed to publike view , both to do the Author right , and to instruct the world . In the meane time , lett vs see what our owne principles afford vs. We haue resolued , that sensation is not a pure driuing of the animal spirits , or of some penetrable body in which they swimme , against that part of the braine , where knowledge resideth : but that it is indeed the driuing thither of solide materiall bodies ( exceeding litle ones ) that come from the obiects thēselues . Which position , if it be true , it followeth that these bodies must rebound from thence vpon other partes of the braine ; where at the length , they find some vacant cell , in which they keepe their rankes and files , in great quiett and order ; all such sticking together , and keeping company with one an other , that entered in together : and there they lye still and are at rest , vntill they be stirred vp , eyther by the naturall appetite , ( which is the ordinary course of beastes ) or by chance , or by the will of the man in whom they are , vpon the occasions he meeteth with of searching into them . Any of these three causes rayseth them vp , and giueth them the motion that is proper to them ; which is the same with that , whereby they came in at the first : for ( as Galilaeus teacheth vs ) euery body hath a particular motion peculiarly proper to it , when nothing diuerteth it : and then they slide successiuely , through the fantasie in the same manner , as when they presented themselues to it the first time . After which , if it require them no more ; they returne gently to their quiett habitation in some other part of the braine , from whence they were called and summoned by the fantasies messengers , the spirits : but if it haue longer vse of them , and would view them better then once passing through permitteth ; then they are turned backe againe , and lead a new ouer their course , as often as is requisite : like a horse , that a rider paceth sundry times along by him that he sheweth him to ; whiles he is attentiue to marke euery part and motion in him . But lett vs examine a litle more particularly , 2 how the causes we haue assigned , do raise these bodies that rest in the memory , and do bring them to the fantasie . The middlemost of them ( namely chance ) needeth no looking into , because the principles that gouerne it , are vncertaine ones . But the first , and the last ( which are , the appetite , and the will ) haue a power ( which we will explicate hereafter ) of mouing the braine and the nerues depending of it , conueniently and agreably to their disposition . Out of which it followeth , that the litle similitudes , which are in the caues of the braine wheeling and swimming about ( almost in such sort , as you see in the washing of currantes or of rise , by the winding about and circular turning of the cookes hand ) diuers sortes of bodies do go their courses for a pretty while ; so that the most ordinary obiects , can not choose but present themselues quickely , because there are many of them , and are euery where scattered about : but others that are fewer , are longer ere they come in view : much like as in a paire of beades , that containing more litle ones then great ones , if you plucke to you the string they all hang vpon , you shall meete with many more of one sort , then of the other . Now , as soone as the braine hath lighted on any of those it seeketh for , it putteth as it were a stoppe vpon the motion of that ; or at the least , it moueth it so , that it goeth not farre away , and is reuocable at will : and seemeth like a baite to draw into the fantasie others belonging vnto the same thing , eyther through similitude of nature , or by their connexion in the impression : and by this meanes hindereth other obiects , not pertinent to the worke the fansie hath in hand , from offering themselues vnseasonably in the multitudes that otherwise they would do . But if the fansie should haue mistaken one obiect for an other , by reason of some resemblance they haue betweene themselues ; then it shaketh againe the liquid medium they all floate in , and rooseth euery species lu●king in remotest corners , and runneth ouer the whole beaderoule of them : and continueth this inquisition and motion , till eyther it be satisfyed with retriuing at length what it required , or that it be growne weary with tossing about the multitude of litle inhabitants in its numerous empire , and so giueth ouer the search , vnwillingly and displeasedly . 3 Now , that these thinges be as we haue declared , will appeare out of the following considerations ; first , we see that thinges of quite different natures , if they come in together , are remembred together : vpon which principle the whole art of memory dependeth : such thinges , can not any way be comprised vnder certaine heades , nor be linked together by order and consequence , or by any resemblance to one an other : and therefore all their connexion must be , that as they came in together into the fantasie , so they remaine together in the same place in the memory : and their first coupling , must proceed from the action that bound them together , in driuing them in together . Next , we may obserue , that when a man seeketh and tumbleth in his memory for any thing he would retriue , he hath first some common and confused notion of it : and sometimes he hath a kind of flasking or fadeing likenesse of it ; much what , as when in striuing ro remember a name , men vse to say , it is at their tongues end : and this sheweth , that he attracteth those thinges he desireth , and hath vse of , by the likenesse of something belonging to them . In like manner , when hunger maketh one think of meat , or thirst maketh one dreame of drinke , or in other such occasions , wherein the naturall appetite stirreth obiects in the memory and bringeth thē to the fantasie ; it is manifest , that the spirits informing the braine of the defect and paine , which seuerall partes of the body do endure , for want of their due nourishment ; it giueth a motion to the hart , which sendeth other spirits vp to supply the braine , for what seruice it will order them : by which , the braine being fortifyed , it followeth the pursuite of what the liuing creature is in want of ; vntill the distempered partes be reduced into their due state , by a more solide enioying of it . 4 Now , why obiects that are drawne out of the memory , do vse to appeare in the fantasie , with all the same circumstances which accompanyed them at the time when the sense did send them thither , ( as when in the remembrance of a frend , we consider him in some place , and at a certaine time , and doing some determinate action ) the reason is , that the same body , being in the same medium , must necessarily haue the same kind of motion ; and so consequently , must make the same impression vpon the same subiect . The medium which these bodies moue in ( that is , the memory ) is a liquid vaporous substance , in which they floate and swimme at liberty . Now , in such a kind of medium , all the bodies that are of one nature , will easily gather together , if nothing disturbe them : for as when a tuned lute string is strucken , that string by communicating a determinate species of vibration to the ayre round about it , shaketh other stringes , within the compasse of the moued ayre ; not all , of what extent soeuer , but only such , as by their naturall motion , would cause like curlinges , and fouldes in the ayre , as the other doth ; according to what Galileus hath at large declared : euen so , when some atome in the braine is moued , all the rest there about , which are apt to be wasted with a like vndulation , must needes be moued in chiefe : and so they mouing , whiles the others of different motions , that hauing nothing to rayse them , do eyther lye quiett or moue very litle in respect of the former ; it is no wonder if they assemble together ; and ( by the proper course of the braine ) do meete at the common rendez-vous of the fantasie . And therefore the more impressions , 5 that are made from the same obiect vpon the sense ; the more participations of it , will be gathered together in the memory : and the stronger impressions , it will vpon occasion make in the fantasie : and themselues will be the strōger to resist any cause that shall striue to deface them . For we see that multitude of obiects , ouerwhelmeth the memory ; and putteth out , or at the least , maketh vnprofitable , those that are seldomst thought on . The reason of which is , that they being litle in quantity , because there are but few species of them ; they can neuer strike the seate of knowledge , but in company of others ; which being more and greater , do make the impression follow their nature against the lesser : and in tract of time , thinges seldome thought of , do grow to haue but a maimed and cōfused shape in the memory ; and at length are quite forgotten . Which happeneth , because in the liquid medium , they are apt to moulder away , if they be not often repaired : which mouldring and defacing , is helped on by the shockes they receiue from other bodies : like as in a magasin , a thing that were not regarded , but were carelessely rumbled vp and downe , to make roome for others , and all thinges were promiscuously throwne vpon it ; it would soone be brused and crushed into a misseshapen forme , and in the end be broken all in pieces . Now , the repairing of any thing in the memory , is done , by receiuing new impressions from the obiect ; or in its absence , by thinking strongly of it : which is an assembling , and due peecing together of the seuerall particles of bodies , appertayning to the same matter . But sometimes it happeneth , that when the right one can not be found intire , nor all the orderly pieces of it , be retriued with their iust correspondance to one an other ; the fansie maketh vp a new one in the place of it : which afterwardes , vpon presence of the obiect , appeareth to haue been mistaken : and yet the memory , till then , keepeth quietly and vnquessionedly for the true obiect , what either , the thought , or chance , mingling seuerall partes , had patched vp together . And from hence , we may discerne , how , the loosing or confounding of ones memory , may happen eyther by sicknesse , that distemper the spirits in the braine , and disorder their motions ; or by some blowes on the head , whereby a man is astonied , and all thinges seeme to turne round with him . Of all which effects , the causes are easy to be found in these suppositions we haue layed . THE FOVRE AND THERTIETH CHAPTER : Of voluntary motion : Naturall faculties : and passions . 1 HItherto we haue laboured to conuey the obiect into the braine : but when it is there , lett vs see what further effects it causeth : and how that action , which we call Voluntary motion , doth proceed from the braine . For the discouery whereof , we are to note , that the braine is a substance composed of watry partes mingled with earthy ones : which kind of substances we see are vsually full of stringes : and so in strong hard beere , and in vinegar , and in other liquors of the l●ke nature , we see ( if they be exposed to the sunne ) little long fl●kes , which make an appearance of wormes or magates floating about . The reason whereof is , that some drye partes of such liquors , are of themselues as it w●re hairy o● sleasy , that is , haue litle downy partes , such as you see vpon the legges of flies , or vpon caterpillars , or in little lookes of wooll ; by which they easily catch and sticke to other little partes of the like nature , that come neere vnto them : and if the liquor be moued , ( as it is in the boyling of beere , or making of vinegar by the heate of the sunne ) they become long stringes ; because the liquor breaketh the ties which are crosse to its motion : but such as lye along the streame , or rather the bubling vp , do maintaine themselues in vnity , and peraduenture grow stronger , by the winding or foulding of the end of one part with an other : and in their tumbling and rouling still in the same course , the downy haires are crushed in , and the body groweth long and round , as happeneth to a lumpe of dough , or waxe , or wooll , rouled a while in one vniforme course . And so , coming to our purpose , we see that the braine , and all that is made of it , is stringy ; wittenesse , the membranes , the flesh , the bones , &c. But of all the rest , those which be called fibers , are most stringy : and the nerues seeme to be but an assembly of them : for although the nerues be but a great multitude of stringes lying in a cluster ; neuerthelesse , by the consent of Physitians and Anatomistes , they are held to be of the very substance of the braine , dryed to a firmer consistence then it is in the head . This heape of stringes ( as we may call it ) is enclosed in an outside made of membranes ; whose frame , we neede not here display : only we may note , that it is very apt and fitt to stretch ; and after stretching , to returne againe to its owne iust length Next , we are to consider , how the braine is of a nature apt to swell and to sinke againe : euen so much , that Fallopius reporteth , it doth swell according to the encrease of the moone : which whether it be true or no ; there can be no doubt , but that it being of a substance which is full of skinnes and stringes , is capable of being stretched , and of swelling vpon light occasions ; and of falling or sinking againe vpon as light : as being easily penetrable by vapours and by liquors , whose nature it is , to swell and to extend that which they enter into . Out of which it followeth , that it must be the nature of the nerues to do the like : and indeed , so much the more , by how much more drie they are then the braine : for we see that ( to a certaine measure ) drier thinges are more capable of extension by the ingression of wett , then moist thinges are ; because these are not capable of receiuing much more wett into them . These thinges being premised ; 2 lett vs imagine that the braine being first swelled , it doth afterwardes contract it selfe ; and it must of necessity follow , that seeing the nerues are all open towardes the braine ( though their concauities can not be discerned ) the spirits and moysture which are in the braine , must needes be pressed into the nerues : which being allready stored with spirits , sufficiently to the proportion of their hard skinnes ; this addition will make them swell and grow hard , as a balloone doth , which being competently full of ayre , hath neuerthelesse more ayre pressed into it . Since therefore , the masters of Anatomy do teach vs , that in euery muscle there is a nerue , which is spread into a number of litle branches along that muscle ; it must follow , that if these litle branches be swollen , the flesh likewise of that muscle , must also needes be swollen . Now the muscle hauing both its endes fastened , the one in a greater bone , the other in a lesser ; and there being least resistance on that part , where the bone is lesser , and more moueable ; the swelling of the muscle can not choose , but draw the litle bone towardes the great one ; and by consequence , moue that litle bone : and this is that , which Philosophers vsually call Voluntary motion : for since our knowledge remaineth in the braine , whatsoever is done by knowledge , must be done by the braine ; and most of what the braine worketh for the common seruice of the liuing creature , proceedeth also from knowledge ; that is , from the motion of the fansy , which we haue expressed . This matter being thus farre declared , 3 we may now enter vpon the explication of certaine effects ; which peraduenture might haue challenged roome , in the precedent Chapter ; but indeed , could not well be handled without first supposing this last discourse : and it is , what is meaned by those powers , that are called naturall faculties : the which howsoeuer in their particulars they be manifold in a liuing creature , yet whensoeuer any one of them is resolued , it appeareth to be compounded of some of these fiue ; to witt , the attractiue , the retentiue , the secretiue the concoctiue , and the expulsiue faculty . Of which , the attractiue , the secretiue , and the concoctiue do not seeme to belong vnto the nerues , for although we may conceiue that the part of the animal doth turne it selfe towardes the thing which it attracteth ; neuerthelesse , that very turning seemeth not to be done by vertue of the muscles , and of the nerues , but rather in a naturall way , as the motion of the hart is performed , in such sort as we haue formerly declared : as for example , if the stomacke when it is greedy of meate , draweth it selfe vp towardes the throate , it seemeth rather to be a kind of drynesse and of warping , such as we see in bladders or in leather eyther by fire or by cold , which make them shriuell vp and grow hard ; then that it is a true faculty of the liuing creature to seeke after meate . 4 Nor need we extend our discourse any further about these three faculties ; seeing that we haue already declared in common , how attraction , drying , and mixture of actiue bodies with passiue ones , is performed ; which needeth but applying vnto these particulars , to explicate fully their natures : as for example ; if the kidneyes draw the matter of vrine vnto them out of the veines , it may be by any of the following three manners , to witt , eyther by draught , wett , or by steame . For if the serous partes that are in the bloud which runneth in the veines , do touch some drie partes conformable to their nature , tending towardes the kidneyes ▪ they will infallibly adhere more to those drie partes , then to the rest of the bloud . Which if they do in so great a quantity , that they reach to other further partes more drie then these , they will leaue the first partes to goe to the second : and thus by litle , and litle , will draw a line of vrine from the bloud , if the bloud do abound with it : and the neerer it cometh to the kidneyes , the stronger still the attraction will be . The like will happen , if the serosity which is in the bloud , do touch some part wetted with a like serosity , or where such hath lately passed ; for as we see that water will runne more easily vpon a wett part of a board or a stone then vpon drie one ; so you can not doubt , but that if the serous part , which is mixed with the bloud , do light vpon a current of its owne nature , it will sticke more to that , then to the current of the bloud ; and so part from the bloud , to goe that way which the current of its owne nature goeth . Besides , it can not be doubted , but that from the kidneyes , and from the passages betweene the kidneyes and the veines , in which the bloud is conueyed , there ariseth a steame : whose nature is , to incorporate it selfe with serous matter , out of whose body it hath been extracted . This steame therefore , flying still to the serous bloud which passeth by , must of necessity precipitate ( as I may say ) the serous partes of that bloud ▪ or rather must filter them out of their maine stocke ; and so will make them runne in that currēt , from which it selfe doth flow . And thus you see how Attraction and Secretion are made : for the drawing of the serosity without drawing the bloud , is the parting of the vrine from the bloud . And this example , of the kidneyes operation , may be applyed to the attractions of all the other partes . Now , 5 the concoctiue faculty ( which is the last of the three we tooke together ) consisteth of two partes : the one is , as it were a drying of the humour , which is to be concocted ; the other is , a mingling the substance of the vessell in which the humour is concocted , with the humour it selfe : for as if you boyle diuers kindes of liquors in brasse pannes , the pannes will taynt the liquor with the quality of the brasse ; and therefore Physitians forbid the vse of such , in the boyling of seuerall medicines : so much more in a liuing creatures body , there can be no doubt , but that the vessell in which any humour is concocted , doth giue a tincture therevnto . Now concoction consisting in these two , it is euident , what the concoctiue vertue is ; to witt , heate , and ●he specificall property of the vessell which by heate is mingled with the humour . There remaine yet , 6 the retentiue and the expulsiue faculties to be discoursed of . Whereof one kind , is manisfestly belonging to the voluntary motion which we haue declared : namely that retention , and that expulsion , which we ordinarily make of the grosse excrements eyther of meate , or of drinke , or of other humours , eyther from our head , or from our stomacke , or from our lungs ; for it is manifestly done , partly by taking in of winde , and partly by compressing of some partes and opening of others : as Galen sheweth in his curious booke de vsu partium . An other kind of retention and expulsion , in which we haue no sense when it is made , ( or if we haue , it is of a thing done in vs without our will , though peraduenture we may voluntarily aduance it ) is made by the swelling of fibers in certaine partes , through the confluence of humours to them , ( as in our stomacke it happeneth , by the drinke and the iuice of the meate that is in it ) which swelling , closeth vp the passages by which the contained substance should goe out ( as the moystening of the stringes , and mouth of a purse , almost shutteth it ) vntill in some ( for example the stomacke , after a meale ) the humour being attenuated by little and little , getteth out subtilely ; and so leauing lesse weight in the stomacke , the bag which weighth downe lower , then the neather orifice at which the digested meate issueth , riseth a little : and this rising of it , is also furthered by the wrinkling vp and shortning of the vpper part of the stomacke which still returneth into its naturall corrugation , as the masse of liquid meate leaueth soaking it ( which it doth by degrees , still as more and more goeth out ; and so what remaineth filleth lesse place , and reacheth not so high of the stomacke : ) and thus at lēgth , the residue and thicker substance of the meate , after the thinnest is gott out in steame , and the middling part is boyled ouer in liquor , cometh to presse and grauitate wholy vpō the orifice of the stomacke ; which being then helped by the figure and lying of the rest of the stomacke , and its stringes and mouth relaxing , by hauing the iuice which swelled them , squeezed out of them ; it openeth it selfe , and giueth way vnto that which lay so heauy vpon it , to tumble out . In others ( for example , in a woman with childe ) the enclosed substāce , ( retained first by such a course of nature as we haue sett downe ) breaketh it selfe a passage by force , and openeth the orifice at which it is to goe out by violence , when all circumstances are ripe according to natures institution . 7 But yet there is the expulsion which is made by physicke , that requireth a little declaration . It is of fiue kindes : vomiting , purging by stoole , by vrine , sweating , and saliuation . Euery one of which , seemeth to consist of two partes , namely the disposition of the thing to be purged , and the motion of the nerues or fibers for the expulsion : as for example , when the Physitian giueth a purge , it worketh two thinges ; the one is , to make some certaine humour more liquid and purgeable thē the rest ; the other is , to make the stomacke or belly , sucke or vent this humour For the first , the property of the purge must be , to precipitate that humour out of the rest of the bloud ; or if it be thicke , to dissolue it that it may runne easily . For the second , it ordinarily heateth the stomacke ; and by that meanes , it causeth the stomacke to sucke out of the veines , and so to draw from all partes of the body . Besides this , it ordinarily filleth the belly with winde , which occasioneth those gripings men feele when they take physicke ; and is cause of the guttes discharging those humours , which otherwise they would retaine . The like of this happeneth in saliuation ; for the humours are by the same meanes brought to the stomacke , and thence sublimed vp to be spitten out : as we see in those , who taking Mercury into their body , eyther in substance or in smoake , or by applicatiō , do vent cold humours from any part ; the Mercury rising from all the body vp to the mouth of the patient , as to the helme of a sublimatory : and the like some say of Tobacco . As for vomiting , it is in a manner wholy the operation of the fibers , prouoked by the feeling of some inconuenient body , which maketh the stomacke wrincle it selfe , and worke and striue to cast out what offendeth it . Sweating seemeth to be caused , by the heating of some introus body by the stomake ; which being of subtile partes , is by heate dispersed from the middle to the circumference ; and carrieth with it light humours , which turne into water as they come out into the ayre . And thus you see in generall , and as much as concerneth vs to declare , what the naturall faculties are : and this , according to Galen his owne mind : who affirmeth , that these faculties do follow the complexion , or the temper of the partes of a mans body . 8 Hauing explicated how voluntary motion proceedeth from the braine : our next consideration ought to be , to examine what it is ; that such an obiect , as we brought , by meanes of the senses , into the braine from without , doth contribute to make the braine apply it selfe to worke such voluntary motion . To which purpose , we will goe a steppe or two backe , to meete the obiect at its entrance into the sense ; and from thence accompany it in all its iourney and motions onwardes . The obiect which striketh at the senses dore , and getting in , mingleth it selfe with the spirits it findeth there ; is eyther cōforme and agreeable to the nature and temper of those spirits , or it is not : that is to say in short , it is eyther pleasing or displeasing to the liuing creature : or it may be of a third kind , which being neyther of these , we may terme indifferent . In which sort soeuer the obiect affect the sense , the spirits carry it immediately to the braine ; vnlesse some distemper or strong thought , or other accident hinder them . Now , if the obiect be of the third kind ; that is , be indiffent ; as soone as it hath strucken the braine , it reboundeth to the circle of the memory : and there , being speedily ioyned to others of its owne nature , it findeth them annexed to some pleasing or displeasing thing , or it doth not : if not , in beastes it serueth to little vse : and in men , it remayneth there vntill it be called for . But if , eyther in its owne nature , it be pleasing or displeasing , or afterwardes , in the memory it became ioyned to some pleasing or annoying fellowshipp ; presently , the hart is sensible of it : for the hart being ioyned to the braine by straight and large nerues , full of strong spirits which ascend from the hart ; it is impossible , but that it must haue some communication with those motions , which passe in the braine : vpon which the hart , or rather the spirits about it , is eyther dilated or compressed . And these motions , may be eyther totally of one kind , or moderated , and allayed by the mixture of its contrary : if of the former sort ; one of them we call ioy , the other griefe ; which do continue about the hart ( and peraduenture do oppresse it if they be in the vtmost extremity ) without sending any due proportion of spirits to the braine vntill they settle a little , and grow more moderate . Now , when these motions are moderate ; they immediately send vp some aboundance of spirits to the braine : which if they be in a conuenient proportion , they are by the braine thrust into such nerues as are fitt to receiue them : and swelling them , they giue motion to the muscles and tendons that are fastened to them : and they do moue the whole body , or what part of it is vnder command of those nerues , that are thus filled and swelled with spirits by the braine . If the obiect was conformable to the liuing creature , then the braine sendeth spirits into such nerues , as ca●●y the body to it : but if otherwise , it causeth a motiō of auersion or flight from it . To the cause of this latter , we giue the name of Feare : and the other , that carrieth one to the pursuite of the obiect , we call Hope . Anger , or Audaci●y , is mixed of both these ; for it seeketh to auoyde an euill by embracing and ouercoming it : and proceedeth out of aboundance of spirits . Now , if the proportion of spirits sent from the hart , be too great for the braine , it hindereth or peruerteth the due operation both in man and beast . All which it will not be amisse to open a litle more particularly : and first ; 9 why painefull or displeasing obiects , do contract the spirits , and gratefull ones , do contrary wise , dilate them ? It is , because the good of the hart consisteth in life , that is in heate and moysture : and it is the nature of heate , to dilate it selfe in moysture ; whereas cold and drie thinges , do contract the bodies they worke vpon : and such are enemyes to the nature of men and beasts : and accordingly experience , as well as reason , teacheth vs , that all obiects , which be naturally good , are such as be hoat and moyst in the due proportion to the creature that is affected and pleased with them . Now , the liuing creature being composed of the same principles as the world round about him is ; and the hart being an abridgement of the whole sensible creature ; and being moreouer full of bloud , and that very hoat ; it cometh to passe , that if any of these little extracts of the outward world , do arriue to the hoat bloud about the hart , it worketh in this bloud such like an effect , as we see a droppe of water falling into a glasse of wine ; which is presently dispersed into a competent compasse of the wine : so that any little obiect , must needes make a notable motion in the bloud about the hart . This motion , according to the nature of the obiect , will be eyther conformable or contrary ; vnlesse it be so little a one , as no effect will follow of it ; and then , it is of that kind , which aboue we called indifferent . If the ensuing effect , be connaturall to the hart , there riseth a motion of a certaine fume about the hart ; which motion we call pleasure ; and it neuer fayleth of accompanying all those motions which are good , as Ioy , Loue , Hope and the like : but if the motion be displeasing ; there is likewise a common sense of a heauynesse about the hart ▪ which we call griefe : and it is common to sorrow , feare , hate , and the like . Now it is manifest by experience , that th●se motions are all of them different ones , and do strike against diuers of those partes of our body which encompasse the hart : out of which striking followeth that the spirits sent from the hart , do affect the braine diuersly ; and are by it , conueyed into diuers nerues , and so do sett diuers members in action . Whence followeth , that certaine members are generally moued vpon the motion of such a passion in the hart , especially in beaste , ●ho haue a more determinate course of working , then man hath : and if ●ometimes we see variety , euen in beasts , vpon knowledge of the circumstances , we may easily guesse at the causes of that variety : the particularities of all which motions , we remitt to Physitians and to Anatomistes : aduertising only , that the fume of pleasure , and the heauinesse of griefe , do plainely shew , that the first motions do participate of dilatation ▪ and the latter of compression . 10 Thus you see , how by the senses , a liuing creature becometh iudge of what is good , and of what is bad for him : which operation , is performed more perfectly in beasts ; and especially in those , who liue in the free ayre , remote from humane conuersation , ( for their senses are fresh and vntaynted , as nature made them ) then in men . Yet without doubt nature hath beene as fauourable in this particular to men , as vnto them ; were it not , that with disorder and excesse , we corrupt and oppresse our senses : as appeareth euidently by the story we haue recorded of Iohn of Liege : as also by the ordinary practise of some Hermites in the diserts , who by their tast or smell , would presently be informed whether the herbes , and rootes , and fruits th●y mett withall , were good or hurtfull for them , though they neuer before had had triall of them . Of which excellency of the senses , there remaineth in vs only some dimme sparkes , in those qualities which we call sympathies and antipathies : whereof the reasons are plaine , out of our late discourse : and are nothing el●e , but a conformity or opposition of a liuing creature , by some indiuiduall property of it , vnto some body without it : in such sort , as its conformity or opposition vnto thinges by its specificall qualities , is termed naturall or against nature . But of this we shall discourse more at large hereafter . Thus it appeareth , how the senses are seated in vs , principally for the end of mouing vs to , or from obiects , that are good for vs , or hurtfull to vs. But though our Reader be content to allow this intent of nature , in our three inferiour senses ; yet he may peraduenture not be satisfyed , how the two more noble ones ( the hearing and the seeing ) do cause such motions to , or from obiects , as are requisite to be in liuing creatures for the preseruation of them : for ( may he say ) how can a man , by only seeing an obiect , or by hearing the sound of it , tell what qualities it is embued withall ? Or what motion of liking or disliking , can be caused in his hart , by his meere receiuing the visible species of an obiect at his eyes , or by his eares hearing some noyse it maketh ? And if there be no such motion there , what should occasion him , to prosecute or auoyd that obiect ? When he tasteth , or smelleth , or toucheth a thing , he findeth it sweet , or bitter , or stincking , or hoat , or cold ; and is therewith eyther pleased or displeased : but when he only seeth or heareth it , what liking or disliking can he haue of it , in order to the preseruation of his nature ? The solution of this difficulty , may in part appeare out of what we haue already said . But for the most part , the obiects of th●se two nobler senses , d●●moue vs , by being ioyned in the memory with some other thing that did eyther please or displease some of the other three senses . And from thence it is , that the motion of going to embrace the obiect , or ●uersion from it , doth immediately proceed : as when a dogg seeth a man that vseth to giue him meate , the species of the man coming into his fansie , calleth out of his memory the others which are of the same nature , and are former participations of that man , as well as this f●esh one is : but these are ioyned with specieses of meate ; because at other times , they did vse to come in together : and therefore the meate being a good vnto him , and causing him ( in the manner we haue said ) to moue towardes it ; it will follow that the dogg will presently moue towardes that man , and expresse a contentednesse in being with him . And this is the ground of all assuefaction in beasts , and of making them capable of receiuing any instructions . THE FIVE AND THERTIETH CHAPTER . Of the materiall instruments of Knowledge and Passion ; of the seuerall effects of Passions ; of Paine and Pleasure ; and how the vitall spirits are sent from the braine into the intended partes of the body , without mistaking their way . 1 TO conclude this great businesse , which concerneth all the mutations and motions , that are made by outward Agents in a liuing creature , it will not be amisse , to take a short and generall suruay of the materiall instruments , which concurre to this effect . Whereof the braine being the principall , or at least , the first and next of the principalles ; we may take notice that it containeth , towardes the middle of its substance , foure concauities , as some do count them : but in truth , these foure , are but one great concauity , in which , foure , as it were , diuers roomes , may be distinguished . The neather part of these concauities , is very vnequall , hauing ioyned vnto it , a kind of nett , wrought by the entangling of certaine litle arteries , and of small emanations from a Sinus , which are interwouen together . Besides this , it is full of kernels , which do make it yet more vneuen . Now , two roomes of this great concauity , are diuided by a litle body , somewhat like a skinne , ( though more fryable ) which of it selfe is cleere ; but there it is somewhat dimmed , by reason that hanging a litle slacke , it somewhat shriueleth together : and this , Anatomistes do call Septum Lucidum , or speculum ; and is a different body from all the rest that are in the braine . This transparēt body , hangeth as it were straightwardes , from the forehead towards the hinder part of the head : and diuideth the hollow of the braine , as farre as it reacheth , into the right and the left ventricles . This part seemeth to me , ( after weighing all circumstances , and considering all the conueniencies , and fittenesses ) to be that , and only that , in which the fansie or common sense resideth : though Monsieur des Cartes hath rather chosen a kernell to place it in . The reasons of my assertions are ; first , that it is in the middle of the braine , which is the most conuenient situation to receiue the messages from all our body , that do come by nerues , some from before , and some from behind . Secondly , that with its two sides , it seemeth to be conueniently opposed to all such of our senses , as are double ; the one of them sending its litle messengers or atomes , to giue it aduertissements on one side , the other on the other side ; so that it is capable of receiuing impression indifferently from both . Againe , by the nature of the body , it seemeth more fitt to receiue all differences of motion , then any other body neere it . It is also most cōformable to the nature of the eye ; which being our principall outward sense , must needes be in the next degree to that , which is eleuated a straine aboue our outward senses . Fiftly , it is of a single and peculiar nature ▪ whereas the kernels are many , and all of them of the same condition , quality , and appearance . Sixtly , it is seated in the very hollow of the braine ; which of necessity must be the place and receptacle where the specieses and similitudes of thinges do reside ; and where they are moued and tumbled vp and downe , when we thinke of many thinges . And lastly , the situation we putt our head in , when we thinke earnestly of any thing , fauoureth this opinion : for then we hang our head forwards , as it were forcing the specieses to settle towardes our forehead , that from thence they may rebound , and worke vpon this diaphanous substance . This then supposed , 2 lett vs consider , that the atomes or likenesses of bodies , hauing giuen their touch vpon this Septum or Speculum , do thence retire backe into the concauities , and do sticke ( as by chance it happeneth ) in some of the inequalities they encounter with there . But if some wind or forcible steame , should breake into these caues , and as it were brush and sweepe them ouer ; it must follow , that these litle bodies will loosen themselues , and beginne to play in the vapour which filleth this hollow place : and so floting vp and downe , come a new to strike and worke vpon the Speculum or fantasy : which being also a soluble body , many times these atomes striking vpon it , do carry some litle corporeall substance from it sticking vpon them : whence ensueth , that they returning againe with those tinctures or participations of the very substance of the fantasy ; do make vs remember , not only the obiects themselues , but also that we haue thought of them before . Further we are to know , 3 that all the nerues of the braine , haue their beginnings not farre of from this speculum : of which we shall take a more particular consideration of two , that are called the sixt paire or couple : which paire hath this singularity , that it beginneth in a great many litle branches , that presently grow together , and make two great ones contained within one skinne . Now this being the property of a sense ( which requireth to haue many fibers in it , to the end that it may be easily and vigorously strucken , by many partes of the obiect lighting vpon many partes of those little fibers ) it giueth vs to vnderstand , that this sixt couple hath a particular nature , conformable to the nature of an externe sense ; and that the Architect who placed it there , intended by the seuerall conduites of it , to giue notice vnto some part they goe vnto , of what passeth in the braine : and accordingly one branch of this nerue , reacheth to the hart ; not only to the Pericardium , as Galen thought , but euen to the very substance of the hart it selfe , as later Anatomistes haue discouered : by which we plainely see how the motion which the senses do make in the Speculum , may be deriued downe to the hart . 4 Now therefore lett vs consider , what effects the motions so conueyed from the braine , will worke in the hart . First remembring how all that moueth the hart , is eyther paine or pleasure ( though we do not vse to call it paine , but griefe , when the euill of sense moueth vs only by memory , and not by being actually in the sense ) and then calling to mind , how paine ( as Naturalistes teach vs ) consisteth in some diuision of a nerue , ( which they call Solutio continui : and must be in a nerue ; for that no solution can be the cause of paine , without sense , nor sense be without nerues ; and therefore this solution must needes be in nerues , to haue it proue painefull , ) we may conclude , that the effect which we call paine , is nothing else but a compression : for although this solution of continuity may seeme to be a dilatation ; yet in truth , it is a compression , in the part where the euill is , which happeneth vnto it in the same manner as we shewed ( when we spoke of the motion of restitution ) it doth to stiffe bodies , that by violence are compressed and drawne into a lesse capacious figure , then their nature affecteth , and returne into their owne state as soone as the mastering violence leaueth them at liberty . Pleasure therefore , must be contrary to this , and consist in a moderate dilatation ; for an immoderate one , would cause a compression in some adherent partes ; and there would become paine . And conformable to this , we experience , that generally they are hard thinges which breed paine vnto vs ; and that these which breed pleasure , are oyly and soft ; as meates , and odours , which are sweete to the taste and smell ; and soft substances , which are gratefull to the touch : the excesse of all which proueth offensiue and painefull ; so that from the extremity of pleasure , one entereth presently vpon the confines of paine . Now then lett vs consider , how the little similitudes of bodies , which from without do come into the fantasy , must of necessity worke there , according to their little power , effects proportionable to what they wrought first in the outward senses , from whence , they were conueyed to the braine : for the senses ( that is the nerues ) and the Septum Lucidum , hauing both of them their origine from the very substance of the braine , and differing only in degrees of purity and refinement , the same obiect must needes workelike effects in both , compressing or dilating them proportionably to one an other : which compression or dilatation , is not paine or pleasure , as it is in the outward sense ; but as it is reported to the hart : and that , being the seate of all paines or pleasures wrought in other partes , and that ( as it were ) dyeth them into those qualities , is not capable of feeling eyther it selfe : so that the stroakes of any little similitudes vpon the fantasy , do make only compressions or dilatations there , not paines or pleasures . 5 Now their bodies or similitudes , if they be reuerberated from the fantasy or septum Lucidum , vpon the little rootes of the nerues of the sixt couple , which goe to the hart , they must needes worke there a proportionable impression to what they wrought vpon the fansy , eyther compressing or dilating it ; and the hart being extremely passiue , by reason of its exceeding tendernesse and heate ; can not choose but change its motion , at the least in part , if not in whole : and this with relation to two causes ; the one the disposition of the hart it selfe ; the other , the vehemency of the stroake . This change of motion and different beating of the hart , is that which properly is called passion : and is euer accompanyed with pleasure or with griefe , according to the nature of the impression , that eyther contracteth or dilateth the hart and the spirirs about it : and is discouered by the beating of the arteries and of the pulse . Conformable wherevnto , Physitians do tell vs , that euery passion hath a distinct pulse . These pulses are diuided in common , 6 by aboundance , or by want of spirits : yet in both kinds , they may haue common differencies ; for in aboundance , the pulse may be quicke or slow , regular or irregular , equall or vnequall : and the like may happen in defect of spirits ; according to the motions of the hart , which are their causes . Againe , the obiect by being present or absent , neerer or further off , maketh the stroake greater or lesser : and accordingly , varyeth the motion of the hart . Lett vs then call to mind , how we haue formerly declared , that life consisteth in heate and humidity ; and that these two ioyned together , do make a thing great : and we may conclude , that of necessity the motion which is most liuely , must haue a great , full , and large stroake ; like the euē rolling waues of a wyde and smooth sea ; and not too quicke or smart , like the breaches of a narrow Fretum , agitated by tempestuous windes . From this , other motions may vary eyther by excesse , or by deficiency : the first maketh the stroake become smart , violent , and thicke : the other slackeneth it , and maketh it grow little , slow , weake , and thinne , or seldome . And if we looke into the motions of our hart , we shall see these three differencies of them , follow three seuerall chiefe passions . The first , followeth the passion of ioy : the second , the passion of anger : and the third the passion of griefe . Nor neede we looke any further into the causes of these seuerall motions ; for we see that ioy and griefe , following the stroake of sense , the one of them must consist in an oyly dilatation : that is , the spirits about the hart , must be dilated by a gentle , large , great , and sweete motion , in a moderation between velocity and slownesse : the other contrarywise , following the stroake of sense in paine , as the first did in pleasure , must contract the spirits ; and consequently make their motion or stroake become little , and deficient from all the properties we haue aboue sett downe . As for anger , the motion following that passion , is , when the aboundance of spirits in the hart is a little checked by the contrary stroake of sense , but presently ouercometh that opposition : and then , as we see a hindered water , or a man , that suddainely or forcibly breake through what withstood their motion , go on with a greater violence then they did , and as it were precipitately : so the hart , hauing ouercome the contraction , which the sense made in it , dilateth it selfe with a fury , and maketh its motion smart and vehement . Whence also it followeth , that the spirits grow hoater then they were : and accordingly , it is often seene , that in the scoulding of a woman , and in the irritation of a dogg , if euer now and then , one thwart them , and interpose a little opposition , their fury will be so sharpened and heightened , that the woman will be transported beyond all limits of reason , and the dogg will be made madde with nothing else done to him , but angring him at conuenient times : and some men likewise , haue by sleight oppositions , iterated speedily vpon them , before their spirits could relent their vehement motion ( and therefore , must still encrease it ) beene angred into feauers . This passion of anger , seemeth almost to be solitary on the side of excesse beyond ioy : which is , as it were the standard and perfection of all passions ▪ as light or whitenesse , is of all colours : but on the otherside , of deficiency , there are seuerall middle passions , which participate more or lesse of ioy and griefe : as particularly those two famous ones , which gouerne mans life , Hope and Feare . Concerning which , Physitians tell vs , that the pulse or beating of feare , is quicke , hard , and vnequall : vnto which I conceiue we may safely adde , that it must also be small and feeble ▪ the perfection of ioy , decreasing in it on one side , to witt , from greatnesse and largenesse ; but not intirely ; so that a kind of quicknesse supplyeth in part the other defect . Hope on the other side , is in such sort defectiue from ioy , that neuerthelesse it hath a kind of constancy , and moderate quantity , and regularity in its motion : and therefore is accounted to be the least hurtfull of all the passions , and that which most prolongeth mans life . And thus you see how those motions , which we call passions , are engendred in the hart , and what they are . Lett vs then in the next place consider , what will follow in the rest of the body , out of these varieties of passions , 7 once raysed in the hart and sent into the braine . It is euidēt , that according to the nature and quality of these motions , the hart must needes in euery one of them , voyde out of it selfe into the arteries , a greater or lesser quantity of bloud , and that in diuers fashions : and the arteries which lye fittest to receiue these suddaine egestions of bloud , are those which goe into the braine : whose course being directly vpwardes , we can not doubt , but that it is the hoatest and subtilest part of the bloud , and the fullest of spirits , that flyeth that way . These spirits then running a lōg and perplexed iourney vp and downe in the braine , by various meanders and anfractuosities , are there mingled with the humide steame of the braine it selfe , and are therewith cooled ; and do come at the last , to smoake at liberty in the hollow ventricles of the braine , by reeking out of the little arteriall branches , that do weaue the plexus choroides , or nette we spoke of ere while : and they being now growne heauy , do fall ( by their naturall course ) into that part or processe of the braine , which is called medulla spinalis , or the marrow of the backe bone : which being all besett by the nerues that runne through the body , it can not happen otherwise , but that these thickened and descending spirits , must eyther fall themselues into those nerues , or else presse into them other spirits which are before them , that without such new force to driue them violently forwardes , would haue slided downe more leisurely . Now , this motion being downewardes , and meeting with no obstacle till it arriue vnto its vtmost periode that way , the lowest nerues are those , which naturally do feele the communication of these spirits first . But it is true , if the flowing tide of them be great and plentifull , all the other nerues will also be so suddainely filled , vpon the filling of the lowermost , that the succession of their swellings , will hardly be perceptible : as a suddaine and violent inundation of water , seemeth to rise on the sides of the channell , as it doth at the milldamme ; though reason assureth vs it must beginne there , because there it is first stopped . On the contrary side , if the spirits be few , they may be in such a proportion , as to fill only the lower nerues , and to cōmunicate little of thēselues to any of the others . And this is the case in the passion of feare : which being stored with fewer spirits , thē any other passiō that causeth a motiō in the body , it moueth the legges most ; and so carryeth the animal that is affrayd , with violence from the obiect that affrighteth him . Although in truth , it is a faint hope of escaping , mingled with feare , which begetteth this motion : for when feare is single , and at its height , it stoppeth all motion by contracting the spirits , and thence is called stupor ; as well as griefe , for the same reason : and accordingly we see extreme cowardes in the extremity of their feare , haue not the courage to runne away , no more then to defend or helpe themselues by any other motions . But if there be more aboundance of spirits ; then the vpper partes are also moued , as well as the legges ; whose motion contributeth to defense : but the braine it selfe , and the senses which are in the head , being the first in the course of this flood of spirits , that is sent from the hart to the head ; it is impossible , but that some part of them , should be pressed into the nerues of those senses , and so will make the animal vigilant and attentiue to the cause of its feare or griefe . But if the feare be so great , that it contracteth all the spirits , and quite hindereth their motion , ( as in the case we touched aboue ) then it leaueth also the nerues of the senses destitute of spirits ; and so by too strong apprehension of a danger , the animall neyther seeth nor apprehendeth it : but as easily precipitateth it selfe into it , as it happeneth to auoyde it ; being meerely gouerned by chance ; and may peraduenture seeme valiant , through extremity of feare . And thus you see in common , how all the naturall operations of the body , do follow by naturall consequence out of the passions of the mind : without needing to attribute discourse or reason , eyther to men or beastes to performe them . Although at the first sight , some of them may appeare vnto those that looke not into their principles and true causes , to flow from a source of intelligence : whereas it is euident by what wee haue layed open , they all proceed from the due ranging and ordering of quantitatiue partes , so or so proportioned by rarity and density . And there is no doubt , but who would follow this search deepely , might certainly retriue the reasons of all those externall motions , which wee see vse to accompany the seuerall passions in men and Beastes . But for our intent wee haue said enough , to shew by what kind or order and course of nature , they may be effected ( without confining our selues ouer scrupulously to euery circumstance that we haue touched ) and to giue a hinte , whereby others that will make this inquiry their taske , may compile an intire , and well grounded and intelligible doctrine of this matter . Only we will adde one aduertissement more ; which is , that these externall motions caused by passion , are of two kindes : for some of them are as it were the beginnings of the actions , which nature intendeth to haue follow out of the passions that cause them : but others are only bare signes of the passions that produce them , and are made by the cōnexion of partes vnnecessary for the maine action that is to follow out of the passion , with other partes that by the passion are necessarily moued : as for example , when an hungry mans mouth watereth at the sight of good meate ; it is a kind of beginning of eating , or of preparation for eating for when we eate , nature draweth a moysture into our mouth , to humectate our meate , and to conuey the tast of it into the nerues of the tongue , which are to make report of it vnto the braine : but when we laugh , the motion of our face aymeth at no further end , and followeth only by the connexion of those muscles , which draw the face in such a sort , vnto some inward partes , that are moued by the passion , out of which laughing proceedeth . 8 But we must not leaue this subiect without some mention of the diaphragma : into which the other branch of those nerues , that are called of the sixth coniugation , doth come : for the first branch we haue said goeth into the hart , and carryeth thither the obiects that come into the braine : and this , we shall find , carryeth backe to the braine the passion or motion , which by the obiect is raysed in the hart . Concerning this part of our body , you are to note , that it is a muscolous membrane , which in the middle of it hath a sinnewy circle ; wherevnto is fastened the case of the hart , called the Pericardium . This Diaphragma is very sensible , receiuing its vertue of feeling from the aboue mentioned branch of the sixt couple of nerues : and being of a trembling nature , is by our respiration kept in continuall motion : and flappeth vpon all occasions , as a drumme head would do , if it were slacke and moyst ; or as a sayle would do , that were brought into the wind . Out of this description of it , it is obuious to conceiue , that all the changes of motion in the hart , must needes be expressed in the Diaphragma . For the hart beating vpon the Pericardium , and the Pericardium being ioyned to the Diaphragma ; such iogges and vibrations must needes be imprinted and ecchoed there , as are formed in the hart : which from thence , can not choose but be carryed to the braine by the sixt couple of nerues . And thus it cometh about , that we feele and haue sensation of all the passions , that are moued in our hart . Which peraduenture is the reason , why the Greekes do call this part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and from it deriue the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in latine signifyeth Sapere , with vs , to sauour or to like : for by this part of our body , we haue a liking of any obiect , or a motion of inclination towardes it : from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued , by composition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for a prudent man is he , that liketh , and is moued to compasse wholesome and good thinges . Which Etymology of the word , seemeth vnto me more naturall , then from the phrenesy , from whence some deriue it ; because a great distemper or inflammation in the Diaphragma , often causeth that disease . Now , 9 because the obiect is cōueyed frō the braine to the hart some part of its way , by the same passage , as the motion of the hart is reconueyed backe to the braine ▪ it must of necessity follow , that who is more attētiue to outward sense , doth lesse consider or reflect vpō his passion ; and who is more attentiue to obserue , and be gouuerned by what passeth in his hart , is lesse wrought vpon by externall thinges . For if his fantasy draweth strongly vnto it , the emanations from outward agents vpon the senses , the streame of those emanations will descend so strongly from the ouerfilled fantasy into the hart , that it will hinder the ascent of any fewer and weaker spirits by the same pipe . But if the current do sett strongest vpwardes , from the hart by the Diaphragma to the braine , then it will so fill the pipe by which it ascendeth , that little of a weaker tyde , can make a contrary eddy water in the same channell . And by this meanes , nature effecteth a second pleasure or paine in a liuing creature , which moueth it ( oftentimes very powerfully ) in absence of the primary obiect : as we may obserue , when thinking of any pleasing or displeasing action , we find about our hart a motion which enticeth vs to it , or auerteth vs from it : for as the first pleasure was occasioned by the stroake , which the obiect applyed to the outward sense , made vpon the fantasy , ( which can iudge of nothing without being strucken by it ) so the second pleasure springeth from the spirits moued in the hart , by messengers from the braine , which by the Diaphragma do rebound a stroake backe againe vpon the fantasy . And from hence it proceedeth , that memory delighteth or afflicteth vs ; and that we think of past thinges with sweetenesse or with remorse : and thereby assuefaction is wrought in beastes , as farre as the appetitiue part doth contribute therevnto , to perfect what was begunne in their cognoscitiue part , by the ingression of corporeall speciefes into their fantasy , in order to the same effect , as we haue touched before . 10 But now lett vs examine , how so small a quantity of a body , as cometh from an obiect into our sense , can be the cause of so great a motion about our hart . To which purpose we are to remember , that this motion is performed in the most subtile and thinne substance , that can be imagined : they are the vitall spirits , that do all this worke ; which are so subtile , so agile , and so hoat , that they may in some sort be termed fire . Now if we reflect how violent fire is , we neede not wonder at the suddaine and great motion of these passions . But we must further take notice , that they are not in the greatest excesse , but where the liuing creature hath beene long inured and exercised vnto them , eyther directly or indirectly : so that they arriue not to that pitch so much out of the power of the agent , as out of the preparation and disposition of the patient ; as when cold water hath beene often heated by extinguishing red hoat irons in it , after some repetitions a few quenchinges will reduce it from cold to boyling , that at the first would scarce haue made it lukewarme : and accordingly we see a hart , that for a long time hath loued , and vehemently hath desired enioying , is transported in a high degree , at the least sight and renuance of stroakes from its beloued obiect ; and is as much deiected , vpon any the least depriuation of it : for to such an obiect , the liuing creature is hurried away by a force much resembling the grauity or celerity of a dense body , that is sett on running downe a steepe hill ; vnto which , the only taking away of a weake lett or the least stoppe , giueth a precipitate course ; not out of the force of what is done to it , but out of the force which was formerly in the thing , though for the present it lay there vndiscouered : and so likewise in these cases , the obiect rather giueth the occasion of the violent motion , then the force or power to it . 11 These thinges being thus determined , some peraduenture may aske , how it cometh to passe , that the spirits which cause motion , being sent on their arrant by the braine , do alwayes hitt the right way , and light duely into those very sinnewes , which moue the liuing creature according as is requisite for its nature ? Since all the passages are open , what is it that gouerneth them , so as they neuer mistake , and the animal is neuer driuen towardes harme , insteed of flying from it ? Who is their guide in these obscure pathes ? But it were to impute ignorance to the maker , to think that he framed all the passages alike , and so euery one of them , promiscuously apt to receiue into them , all sorts of spirits howsoeuer they be moued : and therefore , we may assure our selues , that since in these diuersities of occasions , there are likewise diuers kinds of motions from the hart● eyther there is proportionable vnto them , diuers kindes of passages fitt to receiue and entertaine the spirits , according to the condition they are in , so as the passages which are aiusted to one kind of spirits , will not admitt any of an other nature : or else , the first motions of liking or disliking in the hart , which ( as we haue said ) do cause a swelling or a contraction of it against this or that part ; doth stoppe and hinder the the entrance of the spirits into some sinewes , and doth open others , and driueth the spirits into them : so as in the end , by a result of a chaine of swellinges and contractions of seuerall partes successiuely one against an other , the due motions of prosecution or auersion are brought about . As for example ; an obiect that affecteth the hart with liking , by dilating the spirits about the hart , sendeth some into the opt●ke nerues , and maketh the liuing creature turne his eye towardes it and keepe , it steady vpon what he desireth as contrariwise , if he dislike and feare it , he naturally turneth his eye and head from it . Now , of this motion of the eye and head , may depend the running to the thing in one case , and the running from it in the other : for the turning of the necke one way , may open a passage for the spirits into those sinewes , which carry the rest of the body towardes the obiect : and the turning of it to the other side , may open other sinewes , which shall worke a contrary effect , and carry the animal from the obiect : and the mouing of those sinewes , which at the first do turne the necke , doth proceed from the quality and number of the spirits that ascend from the hart , and from the region of the hart from whence they are sent : according to the variety whereof , there are diuers sinewes fitted to receiue them . To make vp which discourse , we may call to mind , what we haue said a litle aboue , concerning the motions caused in the externall partes of the body , by passion mouing within : as when feare mingled with hope , giueth a motion to the legges , anger to the armes and handes , and all the rest of the body , as well as to the legges ; and all of them , an attention in the outward senses ; which neuerthelesse peruerteth euery one of their functions , if the passion be in extremity . And then surely , we may satisfy our selues , that eyther this , or some way like it ( which I leaue vnto the curious in Anatomy to settle with exactenesse ; for it is enough for my intent , to shew in grosse how these operations may be done , without calling in some incomprehensible qualities to our ayde ) is the course of nature in motions , where no other cause interueneth , besides the obiect working vpon the sense : which all the while it doth , it is the office of the eye of fantasy or of common sense , to lye euer open ; still watching to obserue what warninges the outward senses do send vnto him ; that accordingly he may direct and change , the motions of the hart and of the whole body . But if the obiect do make violent impressions vpon the sense ; 12 and the hart , being then vehemently moued , do there vpon send aboūdance of spirits vp to the braine ; this multitude of spirits thronging vpon the common sense , oppresseth it ( as we haue already said ) in such sort , that the notice which the sense giueth of particular circumstances , can not preuayle to any effect in the braine : and thus by the misguidance of the hart , the worke of nature is disordered : which when it happeneth , we expresse in short , by saying that passion blindeth the creature , in whom such violent and disorderly motions haue course ; for passion is nothing else , but a motion of the bloud and spirits about the hart ; and is the preparation or beginning of the animals working ; as we haue aboue particularly displayed . And thus you see in common , how the circuite is made from the obiect to the sense , and from it by the common sense and fantasy , to the hart ; and from the hart backe againe to the braine ; which then setteth on worke those organes or partes the animal is to make vse of in that occasion : and they eyther bring him to , or carry him from the obiect , that at the first caused all this motion , and in the end becometh the periode of it . THE SIX AND THERTIETH CHAPTER . Of some actions of beastes , that seeme to be formall actes of reason , as doubting , resoluing , inuenting . 1 IN the last Chapter the foundations are layed , and the way is opened , for the discouering how all operations which proceed from nature and passion , are performed among liuing creatures : and therefore , I conceiue I haue thereby sufficiently complyed with the obligation of my intention : which is but to expresse and shew in common , how all the actions of sensible bodies may be reduced to locall motion , and to materiall application of one boy vnto an other , in a like manner ( though in a different degree ) as those motions which we see in liueliest bodies . Yet because among such animals as passe for irrationall , there happen some operations of so admirable a straine , as resemble very much the highest effects which proceed from a man : I thinke it not amisse , to giue some further light , by extending my discourse to some more particulars then hitherto I haue done ; whereby the course and way how they are performed , may be more clearely and easily looked into : and the rather , because I haue mette with some men , who eyther wanting patience to bestow on thoughts of this kind so much time as is necessary for the due scanning of them ; or else through a promptitude of nature , passing swiftly from the effect they looke vpon in grosse , to the most obuious seeming cause ; do suddainely and strongly resolue , that beastes vse discourse vpon occasions , and are endewed with reason . This I intend not to doe quite in particular , for that were to write the history of euery particular animal : but will content my selfe with touching the causes in common ; yet in such sort , that the indifferent Reader may be satisfyed of a possibility , that these effects may proceed from materiall causes : and that I haue poynted out the way , to those who are more curious , and haue the patience and leisure to obserue diligently what passeth among beastes , how they may trace these effects from steppe to steppe , vntill at length they discouer their true causes . To beginne then ; I conceiue we may reduce all those actions of beastes , which seeme admirable , and aboue the reach of an irrationall animal , vnto three or foure seuerall heades . The first may be of such , as seeme to be the very practise of reason , as doubting , resoluing , inuenting and the like . The next shall be of such , as by docility or practise beastes do oftentimes arriue vnto . In the third place , we will consider certaine continuate actions of a long tract of time , so orderly performed by them , as that discourse and rationall knowledge seeme clearely to shine through them . And lastly we will cast our eye vpon some others , which seeme to be euen aboue the reason that is in man himselfe , as the knowing of thinges which the sense neuer had impression of before , a prescience of future euents , prouidences , and the like . As for the first : 2 the doubting of beasts , and their long wauering sometimes betweene obiects that draw them seuerall wayes , and at the last their resoluing vpon some one of them , and their steady pursuance of that afterwardes ; will not be matter of hard digestion to him , that shall haue well relished and meditated vpon the contents of the last Chapter : for it is euident , that if seuerall obiects of different natures do at the same time present themselues vnto a liuing creature , they must of necessity make diuers impressions in the hart of it , proportionable vnto the causes from whence they proceed : so that if one of them be a motion of hope , and the other be of feare ; it can not choose but follow thence , that what one of them beginneth , the other will presently breake off : by which meanes it will come to passe , that in the beastes hart there must needes be such wauinges , as we may obserue in the sea , when at the beginning of a tide of stood , it meeteth with a banke that checketh the coming in of the waues , and for a while , beateth them backe as fast as they presse vpon it ; they offer at getting ouer it , and by and by retire backe againe from the steepenesse of it , as though they were apprehēsiue of some danger on the other side ; and then againe attempt it a fresh : and thus continue labouring , one while one way , an other while an other ; vntill at the length the flood encreasing , the water seemeth to grow bolder , and breaketh a maine ouer the banke , and then floweth on , till it meeteth with an other , that resisteth it , as the first did : and thus you see , how the sea can doubt and resolue , without any discoursing . In the like manner it fareth with the hart of a beast ( whose motions do steere the rest of his body ) when it beateth betwixt hope and feare , or between any other two contrary passions , without requiring any other principles from whence to deduce it , then those we haue already explicated . But now to speake of their inuention ; 3 I must confesse , that among seuerall of them , there appeareth so much cunning in laying of their plots ( which when they haue compassed , they seeme to grow carelesse and to vnbend their attention , as hauing obtained what with earnestnesse they desired ) that one might thinke they wrought by designe , and had a distinct view of an end ; for the effecting of which , they vsed discourse to choose the likeliest meanes . To this purpose the subtilities of the foxe are of most note . They say he vseth to lye as if he were dead ; thereby to make hennes and duckes come boldly to him . That in the night , whē his body is vnseene , he will fixe his eyes vpon poultry , and so make them come downe to him from their rooste . That to ridde himselfe of the fleas that afflict him in the summer , he will sinke his body by litle and litle into the water , while the fleas creepe vp to his head ( to saue themselues from drowning ) and from thence to a bough he holdeth in his mouth , and will then swimme away , leauing them there . That to cosen the badger of his earth , he will pisse in it ; as knowing that the ranke smell of his vrine , will driue the othe cleanelier beast to quitt it . That when doggs are close vpon him , and catching at him , he will pisse vpon his tayle , and by firking that vp and downe , will endeauour ( you may beleeue ) to make their eyes smarte , and so retarde their pursuite , that he may escape from them . And there are particular stories , that expresse yet more cunning then all these : as of a foxe , that being sore hunted , hanged himselfe by the teeth among dead vermine in a warren ; vntill the dogges were passed by him , and had lost him . Of an other , that in the like distresse , would take into his mouth a broome bush growing vpon a steepe cliffe on the side hand neere his denne ( which had an other way to it , easy enough of accesse ) and by helpe of that , would securely cast himselfe into his hole ; whiles the doggs that followed him hastily , and were ignorant of the danger , would breake their neckes downe the rockes . It is said , that in Thracia , the country people so know whether the riuers that are frozen in the winter , will beare them or no , by marking whether the foxes venture boldely ouer them , or retire after they haue layed their eares to the yce , to listen whether or no they can heare the noyse of the water running vnder it : from whence you may imagine they collect , that if they heare the current of the streame , the yce must needes be thinne ; and consequently dangerous to trust their weight vnto it . And to busye my selfe no longer with their suttleties , I will conclude with a famous tale of one of these crafty animals ; that hauing killed a goose on the other side of the riuer , and being desirous to swimme ouer with it , to carry it to his denne , before he would attempt it ( least his prey might proue too heauy for him to swimme withall , and so he might loose it ) he first weighed the goose with a piece of wood , and then tryed to carry that ouer the riuer , whiles he left his goose behind in a safe place ; which when he perceiued he was able to do with ease , he then came backe againe , and ventured ouer with his heauy birde . They say it is the nature of the Iacatray to hide it selfe , and imitate the voyce of such beasts , as it vseth to prey vpon ; which maketh them come to him , as to one of their owne fellowes ; and then he seiseth vpon them and deuoureth them . The Iaccall , that hath a subtile sent , hunteth after beasts ; and in the chace , by his barking guideth the lyon , ( whose nose is not so good ) till they ouertake what they hunt ; which peraduenture would be too strong for the Iaccall ; but the lyon killeth the quarry , and hauing first fed himselfe , leaueth the Iaccall his share : and so between them both , by the ones dexterity , and by the others strength , they gett meate for nourishment of them both . Like storyes are recorded of some fishes . And euery day we see the inuentions of beasts to saue themselues from catching : as hares , when they are hunted , seeke alwayes to confound the sent ; sometimes by taking hedges , other whiles waters ; sometimes running among sheepe and other beasts of stronger sents ; sometimes making doubles , and treading the same path ouer and ouer ; and sometimes leaping with great iumpes hither and thither , before they betake themselues to their rest ; that so the cōtinuatenesse of the sent may not lead doggs to their forme . Now , to penetrate into the causes of these and of such like actions ; we may remember , 4 how we shewed in the last Chapter , that the beating of the hart worketh two thinges : the one is , that it turneth about the specieses , or litle corporeities ( streaming from outward obiects ) which remaine in the memory : the other is , that it is alwayes pressing on to some motion or other : out of which it happeneth , that when the ordinary wayes of getting victuals , or of escaping from enemies , do faile a creature whose constitution is actiue ; it lighteth sometimes ( though peraduenture very seldome ) vpon doing something , out of which the desired effect followeth ; as it can not choose but fall out now and then , although chance only do gouerne their actions : and when their action proueth successefull , it leaueth such an impression in the memory , that whensoeuer the like occasion occurreth , that animal will follow the same methode ; for the same specieses do come together from the memory into the fantasy . But the many attēpts that miscarry , and the ineffectuall motions which straightes do cast beasts vpon , are neuer obserued , nor are there any stories recorded of them : no more then in the temple of Neptune , were kept vpon the registres , the relations of those vnfortunate wretches , who making vowes vnto that god in their distresse , were neuerthelesse drowned . Thus peraduenture , when the foxe seeth his labour in chaceing the hennes , to be to no purpose ; and that by his pursuite of them , he driueth them further out of his reach ; he layeth himselfe downe to rest , with a watchfull eye , and perceiuing those silly animals to grow bolder and bolder , by their not seing him stirre , he continueth his lying still , vntill some one of them cometh within his reach , and then on a suddaine , he springeth vp and catcheth her : or peraduenture some poultry might haue strayed within his reach whiles he was asleepe , and haue then wakened him with some noise they made ; and so he happen to seise vpon one of them , without eyther designe or paines taking before hand : by such degrees he might chance to catch one the first time : and they being settled in his memory , together with the effect ; it happened that an other time when hunger pressed him , and sent vp to his braine like spirits vnto those which ascended thither whiles he lay watching the hennes ; these spirits brought the other from his memory into his fantasy ( in such sort as we haue shewed in the last Chapter ) and so droue him to the same course , vntill by frequent repetitions , it became ordinary and familiar with him : and then they that looke only vpon the performance of the artifice , are apt to inferre discourse and a designe of reason , out of the orderly conduct of it . But how can we conceiue the foxe hath iudgement to know when the henne is come within his leape , and accordingly offereth not art her till then ; vnlesse we resort to some other principle , then what is yet declared ? The answere vnto this obiection I thinke will not be hard to find ; for if the motion , which the presence of the obiect maketh in the hart , be proportioned out by nature ( as there is no doubt but it is ) it will not be so great and powerfull , as to make the foxe leape att it , vntill it be arriued so neere him , that by his nimblenesse he can reach it ; and so without any ayme , further then by the meere fluxe of his passion conueniently raysed , he doth the feate : but if his passion be too violent , it maketh him misse his ayme ; as we may frequently obserue both in men and beasts : and particularly , when feare presseth eyther of them to leapeouer a ditch , which being too broad , he lighteth in the middest of it . The same watchfullnesse and desire to haue the poulen , that sitt vpon a tree out of his reach , maketh him fixe his eyes vpon them , when they are att rooste : and att length , eyther the brightnesse and sparkling of them , dazeleth the birdes , and maketh them come downe to them , ( as flyes do in the night about the flame of a candle ; or as fishes do to a light in a boates head ; ) or else they are affraid ; and their feare encreasing , their spirits returne to the hart , which thereby is oppressed , and their outward partes are bereaued of strength and motion ; from whence it followeth necessarily , that their footing looseth their hold fast , and they tumble downe halfe dead with feare ; which happeneth also frequently to catts , when they looke wistly vpon litle birdes that sitt quietly . Or peraduenture , their feare maketh them giddy ; as when some man looking downe a precipice from a dangerous standing , he falleth by the turning of his braine , though nothing be behind him to thrust him forewardes . Or it may be , some steame cometh from the foxe , which draweth such creatures to him ; as it is reported that a great and very poysonous toade will do a weasell , who will runne about the toade a great while , and still make his circle lesser and lesser , till at length he perisheth in the center , where his foe sitteth still , and draweth him to him : which he doth in such sort , as animated Mercury will draw leafe gold duely prepared , or as the loadestone attracteth iron : and yet it is apparent , the weasell cometh not with his good will ; but that there are some powerfull chaines , steaming from the body of the toade , which plucke him thither against his liking ; for by his motions and running , he will expresse the greatest feare that can be . The methode which foxes do practise , 5 to ridde themselues of their fleas ( if it be true ) is obuious enough for them to fall vpon ; for in summer , their fleas together with their thicke furred coate , can not choose but cause an exceeding great itching and heate in their bodies ; which will readily inuite them to go into the water to coole themselues ; as the marchantes at the Isles of Zante and of Cephalonia told me ( when I was there ) it was the custome of our English doggs ( who were habituated vnto a colder clyme ) to runne into the sea in the heate of summer , and lye there most part of the day , with only their noses out of the water , that they might draw breath , and would sleepe there with their heads layed vpon some stone , which raysed them vp , whiles their bodies were couered with the sea : and those doggs which did not thus , would in one summer vsually be killed with heate and fleas . Now when the foxe feeleth the ease that the coolenesse of the water affordeth that part of him which sitteth in it , he goeth further and further ; yet would not putt himselfe to swimme , which is a labour , and would heate him , and therefore he auoydeth it ; so that whiles he thus cooleth himselfe in some shady place ( for it is naturall vnto him , in such an occasion , to resort vnto the coole shade , rather then to lye in the sunne ) and in such there being for the most part some boughes hanging ouer the water , it happeneth naturally enough , that he taketh some of the lowest in his mouth , to support him , and saue him the labour of swimming , whiles he lyeth at his ease , soaking and cooling himselfe in the riuer . By which meanes it cometh to passe , that the fleas finding no part of him free from water , do creepe vp to the bough to rescue themselues from drowning : and so , when he is cooled enough , he goeth away and leaueth them there . In all which finding a benefitt and satisfaction , whensoeuer the like occasion bringeth those specieses , from his memory into his fantasy , he betaketh himselfe to the same course , and therein finding his remedy , at length it groweth familiar to him . In the like manner , Thales his mule , that was heauily loaden with salt , happening to stumble , and to fall in a riuer she was going ouer , the salt melted by the water soaking into the sackes , and so she was eased of her burthen ; which successe made her , whensoeuer she came to a riuer , and was troubled with her loading , she would lye downe in the water ; and could not be reclaymed from it , till they charged sackes of wooll vpon her backe , which growing heauier by their imbibing of water , weaned her from her former crafty habit . By which it is apparent , that it was memory and not iudgement , which made her for a while behaue her selfe so subtlely . 6 For the foxes driuing the badget from his earth , you will not thinke it needefull to allow him a forecast and designe in pissing in it : but as it is naturall for him , to rest in a place that he meeteth with fitt for that purpose ; so is it for him to pisse in it , if the liste take him whiles he is there ; which in all likelyhood it will , if he stay any time there , and giue a relaxation to all his partes by sleepe . And when he pisseth in his taile , and shaketh it in the dogges ey●s , it is euident that feare , not craft causeth this effect ; for it auayleth him 〈◊〉 , and therefore is not likely to proceed frō iudgement . And of the other , it is a naturall effect in all beasts ( when it is violent ) to contract their tailes betweene their legges , and to make their vrine come from them , ( by compressing the spirits in their hart , which should support their outward partes , and strengthen their splincter muscle ) which their being snapped at and seiled vpon by the dogges , shaketh from their busshy tailes ( fitt to retayne it ) and then lighting in the dogges eyes , the acrimony of it hurteth them , and maketh them shutt their liddes . The story ( if it be true ) of the foxe , that to saue himselfe from the dogges that he heard following him in full crye , did hang by his teeth among dead vermine in a warren , is a very strange one I confesse : but it is conceiuable , how feare and wearinesse might cause him to seeke a shelter to hide himselfe : and in so plaine a tract of ground as warrens vse to be in , without any bush or hill to haue recourse vnto for reliefe , there appearing nothing but a gallowes hanged full of vermine ; his fantasy might be moued ( he being able to runne no further ) to thrust himselfe among those dead bodies , that he saw rested quietly : and hauing no way to mingle himselfe with them , but hanging by his teeth ; he might continue in that posture , till the doggs not suspecting him in the ayre , might runne vnder him , and ouershoote the sent : which whiles they cast about to recouer , by running to beate the next wood or shelter in view ( as is there custome in losses of their chace ; vnto which they are brought by their masters hunting them in that methode at the first ) the wyly animal stealeth an other way , and recouereth himselfe . 7 This ouerrunning of the sent by dogges in the earnestnesse of their chace , putteth me in mind of Montagues argument , out of which he will inferre , that dogges vse discourse , and do make syllogismes in their hunting : for ( sayth he ) when they haue followed their chace downe a lane , that a length diuideth it selfe into three others ; they will carefully smell at the first and at the second , and not finding that it hath gone in eyther of those , they boldly runne vpon the third , without euer laying their noses to the ground ▪ as being assured by their discourse and reason , that since it went not in the two first , and there being but one remayning , it must of necessity haue gone there . But this needeth no other cause , then that their eagernesse of hunting hauing made them ouershoote the sent , ( which for a while remayneth in their noses , after they are parted from the obiect that caused it ) they cast backe againe ( as they accustomed to be made to do in like occasions by the hunters that trayne them vp ) and with their noses they try the ground all the way they goe ; till coming neere where the chace went indeede , the sent striketh their noses ( that by this time are growne empty of it ) before they come at the place : and then they runne amaine in pursuite of it , with their heads held vp , ( which is their conuenientest posture for running ) and all the way , the sent filleth them at that distance without their needing to smell vpon the earth , to fetch it from thence . That foxe which vsed to cast himselfe by the aduantage of a bough into his denne , 8 was so closely pursued by the doggs the first time he ventured vpon this feate , that he had not time to goe into his earth ( his ordinary retreate , when he is neere it ) by the easy and accessible way ; but on the one side , to gett thither being strong in his fantasy , and on the other side , the precipice which he had oftē seene , coming likewise thither from his memory ; these two concurring could not choose but make him goe warily thither : and in so dangerous a leape , it is naturall for him , to helpe himself by any thing in the way that can aduantage him : which happening to be by catching in his mouth a bough that hung ouer his denne , ( the only suddaine meanes he hath to take hold of any thing ) and from thence taking as it were a new rise for a second leape , he findeth himselfe in security : whiles the doggs vnacquainted with the place , runne violently on , as in the rest of their chace : and so are vpon the brimme of the precipice , before they perceiue it ; and then it is too late for them to stoppe their course ; and consequently , they breake their neckes . Which mischiefe to them the foxe needeth not haue in his designe , and accordingly tolle them that way ; but chance begetting this deliurance of him at the first , when he was so hard pressed , his memory teacheth him to follow the same course , whensoeuer the like occasion occurreth . But how many foxes doe there perish in attemps , which if they had succeeded , would haue beene accounted by slight iudgers , to be notable subtilities ; but miscarrying are esteemed tumultuary motions without designe , caused by that animals fantasy and spirits , wh●n he is in extremity ? I remember how vpon a time , when I was hunting one , he being hard sett , and but litle before the doggs and the hunters , caught in his mouth the bough of a croked ashetree he runne vp a pretty way ; which being in a hedge , h● thereby hung downe a long the side of the hedge , and when we strucke him ouer the ribbes with our poles , he would not quitte his hold , ( so strongly the feare of the doggs wrought in his fantasy ) till greater blowes knocked him on the head . Which sheweth euidently that this action , was the effect of chance pressing his fantasy to do something ; and not any reason or discourse prouiding for his safety : as we haue already said vpon occasion of the others hanging among the dead vermine in the warren . Those in Thracia , that will not goe ouer a frozen riuer , when the yce is too thinne to beare them , are by their memory , not by their iudgment taught to retire ; for at other times they haue beene wetted , when they haue hard the noise of the streame running vnder the yce : or the very running of the water , calleth the specieses of swimming out from their memory , along with it into their fantasy ( neyther of which is pleasant to them in the winter ) and so disliking the noise for the other effects sake , that vsed to accompany it , they auoyde that which begetteth it , and so retire from the riuer . And the reason of their listening to the noise , proceedeth from the spirits , that their passion vpon apprehension of a danger presseth into the nerues of their senses , as well as into the other nerues of their braine ; which accordingly maketh them so vigilant , and attentiue then to outward obiects and motions . 9 That the Iaccatray or Hyaena , when he is hungry , should haue his fantasy call out from his memory , the images of those beasts , which vse to serue him in that occasion , is the ordinary course of nature : and that together with those images , there should likewise come along the actions and soundes which vsed to accompany them , and are lodged together with them in the memory , is also naturall ; then , as litle strange it is , that by his owne voice he should imitate those soundes , which at that time do so powerfully possesse his imagination : and hauing a great docility in those organes which forme the voice , like a parrat he representeth them so liuely , that the deceiued beasts flocke to him , and so are caught by him : which at the first happeneth by chance , but afterwardes by memory , and groweth familiar to him . 10 Nor can we imagine , that the Iaccall hath a designe of seruing the lyon ; but his nature being ( like a dogg ) to barke when he feeleth the sent hoat ( which he pursueth for his owne sake ) the lyon that dwelleth in the same woods with him , meeteth with the noise , and followeth it ; and peraduenture would kill the Iaccal himselfe , as well as what he hunteth , if he could ouertake him : but he being too nimble for the lyon , keepeth out of his reach ; till hauing wearied the beast he chaceth , the lyon that followeth by the crye , cometh in when he is at abbay , and soone teareth in pieces what the other had not strength enough so suddainely to master , and feedeth himselfe vpon the quarry till he be full . All this while the Iaccall dareth not come neere the lyon , but standeth at a distance with feare wayting till he haue done , and then after he is gone away , he taketh his turne to feede vpon what his surly master hath left . 11 The like reasons it is probable we might find out among those fishes that serue one an other , if we had the conueniency of obseruing particularly how they behaue themselues ; as when the Whale hath seruice from his little guide ( if the report be true ; which is a necessary circumstance to be inserted in euery such tale ) and others of the like straine . The suttlety of the Torpedo ( who hideth himselfe in the mudde to benumme fishes , that may afterwards serue him to feede vpon ) will not require to haue its origine from reason , and be done by designe ; when you shall consider it is naturall for such cold creatures to emmudde themselues : and then the fishes that swimme within the reach of his benumming faculty , will be stayd and frozen there : which because they see him not , they apprehend not , till it be too late for them to auoyde it : and then , when the Torpedo cometh out , he feedeth vpon what he findeth lying ready in his way . And in like manner , the scuttle fish , when he is in straights of being taken by the fisherman , casteth out a blackenesse that is within him , and so making the water become like inke , he oftentimes escapeth their handes in the darkened Element : which ariseth from no discourse of his , but feare maketh him voyde this liquor that is in him ( as it made the foxe voyde his vrine ) and in consequence therevnto , the effect follow●th . Lastly , 12 when hares do vse those meanes we haue mentioned to confound the sent , and to saue themselues from the doggs that hunt them , we may obserue , that they take therein the readiest wayes , and the most obuious vnto sense , to auoyde the euill they flye from . For what can be more direct to that effect , then to hide themselues in hedge bottomes , or in woods ? Or to swimme ouer a riuer , when that is the most immediate way to runne from the dogges ? And when they are in a plaine , where there is no other shelter but flockes of sheepe or heardes of deere , what can be more naturall , then for them to hide themselues amōg them , and runne a long with them , till the crye of the approaching houndes fright them away , whiles those tamer beasts abyde it neerer ? Their doublings backward and foreward , may proceede from their feare , that diuerteth them still from the way they are in at present , till the doggs coming neere , do putt the hare out of those wauerings , and do make her runne straight away : for they neuer double but when they are a great way before the doggs , and do not heare them . Or else it may be , that not hearing or seeing the doggs , their feare may be almost passed ; and then the agitation which their spirits are in , gouuerneth the motions of their bodie , and will not lett them rest vntill they be more appeased , ( as you see weary people , that at their first ceasing from running , can not sitt still : the like of which happeneth also frequently in the motions of ioy or of anger ) and so it maketh them walke backwards and forewardes , in a pace proportionate to the agitation of the spirits within : and sometimes those moued spirits do make them bound and leape too and fro ( like the loafe with quickesiluer , we haue heretofore spoken of ) as they issue from the hart by pulses and stroakes ; which happeneth when they beginne to settle towardes rest . Or else peraduēture their forme is so framed , that if they should gett into it otherwise then by a iumpe , they would disorder some part of it , and so be vnfenced and acold , or otherwise at vnease during their repose : and therefore their iumping too and froe , before they leape plump in , is to take their ayme ; not much vnlike to doggs , turning about seuerall times before they lye downe : for harefinders ( who vse to watch them ) say they will do thus , though they be not pursued . And thus these actions which are imputed to craft , thereby to confound the doggs , or to wisedome , to walke themselues vntill they be growne into a fitting temper to sitt still ; may all of them be reduced to those materiall and corporeall causes , which make them do their other ordinary motions , wherein we find no difficulty . 13 If that of the foxes weighing his goose , before he would venture to carry it ouer the riuer , were plainely true as it is sett downe ; I auowe I should be hard sett to find the principles from whence that discretion in him proceeded : but I conceiue this tale may be paired with that , which telleth vs of an other foxe who hauing his prey taken from him by an eagle , brought the next day a new prize into the same place , hauing first rolled it in the fire , so that some burning coales stucke vpon it ; which the eagle coming againe and snatching from him , carried to her nest , which was thereby sett on fire ; and the yong ones falling downe , became the foxes share , insteede of what their damme had robbed him of . Such stories so quaintly contriued , are fitter for a morall then for a naturall Philosopher : Aesope may entertaine himselfe and his disciples with them ; whiles all the reflection I shall make vpon them , is , that when I heare any such finely ordered tales , I can not doubt but they are well amended in the relation , by those that tell them : it being the inclination and custome of most men , ( partly through a desire of hauing strange thinges come from them ; and partly out of a care that what they say may appeare like truth , and so be the easilier beleeued ) to adde circumstances beyond the truth of the matter : which encreasing at euery new mans relation of the same accident ( for this humour raigneth very generally ) at the length , so hansome , and yet so strange a tale is composed , that the first authour or teller of it , wondereth at it as well as others , and can not discerne that his story begott this latter . Therefore , when one of these fine tales is proposed to speculate vpon , and that I haue no light to guide me in determining what part of them to allow , and what to reiect ; I thinke it better to exspect an authentike record of it , then be too hasty at guesses : leauing such as pretend ability in reading of riddles , to descant of the wayes how such actions may be effected : but for others , that haue a semblance of truth , or do happen ordinarily , be they at the first sight neuer so like the operatiōs of reason , I doubt not but that the causes of them , may be reduced to the principles we haue already established ; and the wayes of performing them , may be pitched vpon by such discourses about them , as we haue made about those examples we haue aboue produced . Especially if the actions themselues , were obserued by one that could iudge of them , and were reported with a desire of expressing the truth nakedly as in it selfe it lyeth ; for diuers times it happeneth , that men saying nothing but truth , do expresse it in such a manner , and with such termes , that the ignorant hearer conceiueth the thing quite an other way , then indeed it is , meerely for the too emphaticall expression : especially if the relatour himselfe misseth in conceiuing the true causes of what he reporteth , and so expresseth it proportionable to those which he apprehendeth . To conclude then this first branch , we see how the doubting , the resoluing , the ayming the inuenting , and the like , which we experience in beasts , may by the vestigies we haue traced out , be followed vnto their roote , as farre as the diuision of rarity and density ; without needing to repaire vnto any higher principle , sauing the wisedome of the orderer and Architect of nature , in so admirably disposing and mingling these materiall , grosse , and lifelesse bodies , that strange effects and incomprehensible vnto them , who will not looke into their seuerall ioyntes , may follow out of them , for the good of the creature in whose behalfe they are so ordered . But before we goe to the next poynt , 14 we can not forbeare mentioning their vanity as well as ignorance , who to purchase the estimation of deeper knowers of nature , would haue it beleeued , that beasts haue compleate languages as men haue to discourse with one an other in ; which they vaunted they had the intelligence of . It is true , that in vs speaking or talking is an operation of reason , not because it is in reason ; but because it is the worke of reason , by an other instrument ; and is no where to be found without reason : which those irrationall Philosophers , that pretended to vnderstand the language of beastes , allowed them , as well as the ability of talking to one an other : but it was because they had more pride then knowledge . Of which ranke one of the chiefe was Apollonius , surnamed from Thyana ; for if he had knowne how to looke into the nature of beasts , he would haue perceiued the reason of the diuers voyces which the same beast in diuers occasions formeth . This is euident , that an animals lunges and chest , lying so neere as they doe vnto his hart ; and all voyce being made by the breathes coming out of his mouth , and through his windpipe ; it must necessarily follow , that by the diuers ordering of these instruments , his voyce will become diuers ; and these instruments will be diuersly ordered in him , according to the diuers motions of his hart : that is , by diuers passions in him ( for so we may obserue in our selues , that our breath is much changed by our being in passion ; ) and consequently , as a beast is agitated by various passions , he must needes vtter variety of voyces ; which cā not choose , but make diuers impressiōs in other beasts , that haue commerce with him ; whether they be of the same kind as he is , or of a different : and so we see , that if a dogg setteth vpon a hogg , the bitten hogges crye maketh an impressiō in the other hogges , to come to their fellowes reskew , and in other dogges to runne after the crying hogg : in like manner anger in a dogge maketh snarling or barking , paine , whining ; desire , an other kind of barking ; and his ioy of seeing a person that the vseth to receiue good by , will breake out in an other kind of whining . So in a henne , her diuers passions worke diuers kindes of clocking ; as when she seeth a kite , she hath one voice ; when she meeteth with meate , an other ; when she desireth to gather her chickins vnder her winges , a third : and so , vpon diuers occasions , a diuers sound ; according to the diuers ordering of her vocall instruments , by the passion which presseth her hart . So that who would looke curiously into the motions of the dispositions of a beastes vocal instruments , and into the motions of the spirits about his hart ( which motion we haue shewed is passion ) would be able to giue account , why euery voyce of that beast was such a one , and what motion about the hart it were that caused it . And as much may be obserued in men , who in paines and griefes , and other passions , do vse to breake out into those voyces , which we call interiections , and which signifyeth nothing in the vnderstanding of them that forme them , but to the hearer are signes of the passion from whence they proceed : which if a man do heedefully marke in himselfe , he will perceiue , that they nothing else , but the suddaine eruptions of a great deale of breath together , caused by some compression made within him , by the paine he is in . Which is the reason that the striuing against groanings in certaine occasions , doth sicke persons much harme ; for it disordereth the naturall motions of some principall partes within him , that are already too much agitated ; and the countermotion by which they are checked , putteth them further into a more violent agitation . In the obseruation of these naturall eruptions of mens breath , caused by Passion , our fore fathers of old were so industrious , as to transferre the imitation of nature in this particular into Musike , so that their kindes of musike , were distinguished according to the diuision of mens passions ; and by similitude would raise them in the hearers . Out of this discourse also reason may be giuen , why birdes are more musicall then other creatures , to witt , because they are of a hoater complexion ; and therefore , to their biggenesse , do require more breath and ayre to coole them ; and consequently do make more noise , and more variety of it . Likewise , among beasts , doggs are the most vocall of any that conuerse with vs ; who by their ready anger appeare to be the hoatest . Among men , those that are merry , or soone become heated with a litle wine , are giuen to talking and singing : and so are children , and women likewise ; not so much through aboundance of heate , as because their heate doth easily vent . And thus it is euident , that there is no true language among beastes : their voices not being tokens of diuers thinges or conceptions , but meerely the effects of diuers breathings , caused by diuers passions . Wherefore , since both breathing and passion , are easily reduced to the common principles of rarity and density ; wee neede not trouble our selues any further , to seeke into the origine of this vocall faculty of beastes . THE SEVEN AND THERTIETH CHAPTER . Of the docility of some irrationall animals ; and of certaine continuate actions of a long tract of time so orderly performed by them , that they seeme to argue knowledge in them . AS for docility , 1 ( which is our second head ) Apes and Elephantes are most famed . Though peraduenture , the cunning and obedience of our hawkes and doggs , is no whitt inferiour to what is reported of them ; and would be as much admired , were it not so common . I haue by sundry persons who haue seene him , beene told of a baboone , that would play certaine lessons vpon a guitarre . The indian histories make mention of Apes , that will goe to the tauerne and fetch wine for their Masters ; as Lipsius his dogg would bring his Master as much meate from the market , as he carried money to his butcher to pay for . Of Elephants likewise , strange thinges are told : but because we can not easily iudge how to vnderstand reportes , whereof we haue not seene the experience ; not how farre to belieue them , ● intend not to insist vpon the examining of them ; for by looking into the nature and art of our houndes that follow a suite of bloud , or that draw dry foote ; and of our hawkes , especially of the decoy duckes and Cormorants ; a scantling may be giuen at all the rest . And al●hough these thinges told at randome , may iustly seeme very admirable to any man the first time he heareth of them , yet to him that vnderstandeth how they are taught , there is no one passage but will appeare plaine enough . The first degree is to tame the h●wke by watching her from sleepe , and to acquaint her with the man , by continually carrying her vpon his fist , and vsing her to take her meate quietly , as she sitteth vpon his hand . Then he maketh her hoppe a litle way to it in a paire of cranes ; and after a while , kill a seeled pigeon ; from which he taketh her when she is growne steady in her lesson so farre , and feedeth her vp with other meate : and thus in time he bringeth her to fly at what he will haue her , and to be content with a small reward , leauing her quarry to her Master ; so that a spectatour , who vnderstandeth not the mystery , nor euer saw hawking before , may well admire to see a bird so dutifully and exactly obey a mans command : and may conceiue she hath a reasonable soule , whereby to vnderstand him , and discourse of the meanes to bring his purpose to effect . Whereas indeed all this is no more , then to make her do for you and when you please , the same which she doth by nature to feede her selfe . The cunning of doggs is begotten in the same way . Coyduckes are beaten and whipped to what they are taught , like setting doggs ▪ Cormorantes haue their throates tyed , that they may not swallow the fish they catch , but be cōstrained to bring it to the man that employeth them ; so that looking along steppe by steppe , you shall meete with nothing but what is plaine , and easy to be taught , and to be performed by sense and memory ; without needing to attribute any discourse or reasoning vnto beastes . Apes are likewise taught as dogges may be , to carry thinges to a certaine house ; where receiuing what is giuen them , they returne home with it : and you may be confident , this seruiceablenesse of the Ape , grew out of his being carried first to the tauerne by the maide or boy , who there gaue him somewhat that pleased him ; and then being made to carry the pott along by the boy ; and afterwardes being made to carry money in one hand , and the pott in an other ; whereof some drawer discharged him of the one , and filled the other , and withall gaue him a reward ▪ which also was repeated to him at his returne home with his full pott : till at the last , when he was sufficiently vsed to this exercise , he would of himselfe goe straight thither , as soone as he was harnessed in such sort as he vsed to be for this seruice . Which appeareth to be assuefaction and custome , not iudgement , by his receiuing indifferently whatsoeuer is put into his pott . And by the tale of Lipsius his dogg ; from whom other lesse doggs , snatching as he trotted along , part of what hung out of his basket ( which he carried in his mouth ) he sett it downe to werry one of them ; whiles in the meane time , the others fedde at liberty and at ease vpon the meate that lay there vnguarded ; till he coming backe to it , droue them away , and himselfe made an end of eating it vp . Whereby we may conceiue , that the species of carrying his basket to his Master ( which custome had settled in his memory ) was disordered , and thrust out of his fantasy , by a stronger of fighting for his meate with the other curres : after which it followed naturally in his fantasy , to eate what he had fought for . And that sending then spirits into his nerues , agreeable to the nature of it , and gouerning the partes depending of the braine , a motion and action ensewed , which was sutable to the obiect in the fantasy ; and this could be none other , but of eating what the fantasy found conformable vnto its nature . 2 The baboone we haue mentioned , might be taught some lessons made on purpose with very few stoppes , and vpon an instrument whereon all the stringes may be strucken with one blow , and but one frette to be vsed at a time , and that frette to be stopped with one finger : of which , much labour and time might beget a habit in him : and then , imitation of the sound , might make him play in due measure . And if we will marke it in our selues , we shall see , that although in the first learning of a lesson vpon the lute , we employ our reason and discourse about it ; yet when we haue it very perfect , our fingers ( guided by a slight fantasy ) do fall by custome , without any reflexion at all , to play it as well as if we thought neuer so carefully vpō it . And there is no comparison , betweene the difficulty of a guitarre and of a lute . I haue beene told , that at the Duke of Florence his marriage , there was a dance of horses , in which they kept exact time of musike . The meanes vsed for bringing them to it , is said to haue beene , by tying and hampering their legges in such a sort , that they could lift them vp but in a determinate way : and then setting them vpon a pauement , that was heated vnderneath so hott , as they could not endure to stand still , whiles such musicall ayres were played to them , as fitted their motions . All which being often repeated , the horses tooke a habitt , that in hearing those ayres , they would lift vp their legges in that fashion ; and so danced to the tune they had beene taught . Of the Elephantes , 3 it is said that they may be taught to write ; and that purely vpon wordes and commanding them , they will do what they are bidden ; and that they are able to keepe account , and will leaue working at a precise number of reuolutions of the same action , which measureth out their taske vnto them . All which ( as I said before ) if it were plainely and litterally true , would require very great consideration : but because the teachers of beastes , haue certaine secrets in their art , which standers by do not reach vnto ; we are not able ( vpon such scanty relations as we haue of them ) to make sufficient iudgement how such ●hinges are done ; vnlesse we had the managing of those creatures , whereby to try them in seuerall occasions , and to obserue what cause produceth euery operation they doe ; and by what steppes they attayne vnto their instructions and seruiceablenesse . It is true , the vncontrolled reports of them , oblige vs to beleeue some extraordinary matter of their docility , and of strange thinges done by them : but withall , the example of other taught beastes among vs , and of the strange iudgements that are made of them by persons , who do not penetrate into their causes , may instruct vs how easy it is to mistake the matter ; and assure vs , that the relations which are made vs , do not alwayes punctually agree with the truth of what passed . He that should tell an Indian , what feates Bankes his horse would do ; how he would restore a gloue to the due owner , after his master had whispered that mans name in his eare ; how he would tell the iust number of pence in any piece of siluer coyne barely shewed him by his master ; and euen obey presently his command , in discharging himselfe of his excrements whensoeuer he bad him ( So great a power art may haue ouer nature : ) would make him I beleeue , admire more at this learned beast , then we do at their docile Elephantes , vpon the relations we haue of them . Whereas euery one of vs knoweth , by what meanes his painefull tutor brought him to do all his trickes : and they are no whitte more extraordinary , then a f●wkeners manning of a hawke , and trayning her to kill partridges , and to fly at the retriue : but do all of them ( both these , and all other iuggling artificies of beastes ) depend vpon the same , or like principles ; and are knowne to be but directions of nature , ordered by one that composeth and leuelleth her operations to an end further off ( in those actions ) then she of her selfe would ayme at . The particulars of which , we neede not trouble ourselues to meddle with . 4 But it is time that we come to the third sort of actions performed by beastes , which we promised to discourse of . These seeme to be more admirable , then any we haue yet touched : and are chiefely concerning the breeding of their yong ones . Aboue all others , the orderly course of birds in this affaire , is most remarkable . After they haue coupled they make their nest , they line it with mosse , straw , and feathers ; they lay their egges , they sett vpon them , they hatch them , they feede their yong ones , and they teach them to flye : all which they do with so continuate and regular a methode , as no man can direct or imagine a better . But as for the regularity , orderlinesse , and continuance of these actions , the matter is easy enough to be conceiued : for seeing that the operation of the male , maketh a change in the female ; and that this change beginning from the very first , groweth by time into diuers proportions ; it is no wonder that it breedeth diuers dispositions in the female , which cause her to do different actions , correspondent to those diuers dispositions . Now , those actions must of necessity be constant and orderly , because the causes whence they proceed , are such . But to determine in particular , how it cometh to passe , that euery change in the female , disposeth her to such and such actions , there is the difficulty ; and it is no small one : as well , for that there are no carefull and due obseruations , made of the effects and circumstances , which should guide vs to iudge of their causes ; as because these actions , are the most refined ones of sensitiue creatures ; and do flow from the toppe and perfection of their nature ; and are the last straine of their vtmost vigour , vnto which all others are subordinate . As in our enquiry into the motions and operations of the bodies of a lower orbe then these , we mett with some ( namely the loadestone , and such like ) of which it is very hard to giue an exact and plaine account ; the Author of them reseruing something from our cleare and distinct knowledge ; and suffering vs to looke vpon it but through a miste : in like manner we can not but expect , that in the depth of this other perfecter nature , there must be somewhat whereof we can haue but a glimmering and imperfect notion . But as in the other , it serued our turne to trace out a way , how those operations might be effected by bodies , and by locall motion ( though peraduenture , we did not in euery circumstance hitt exactly vpon the right ) thereby to defend ourselues from admitting those chymericall qualities , which we had already condemned , vpon all other occasions . So I conceiue , it will be sufficient for vs in this , to shew how these actions may be done by the senses , and by the motion of corporeall spirits , and by materiall impressions vpon them ; without being constrained to resort vnto an immateriall principle , which must furnish birdes with reason and discourse : in which , it is not necessary for my purpose , to determine precisely euery steppe , by which these actions are performed , and to settle the rigorous of them : but leauing that vnto those , who shall take paines to deliuer the history of their nature , I will content my selfe with the possibility and probability of my cōiectures . The first of which qualities , I am obliged to make plaine , but the later concerneth this treatise no more , then it would do a man to enquire anxiously into the particulars of what it is that a beast is doing , whiles looking vpon it , at a great distance , he perceiueth plainely that it moueth it se●fe : and his arrant is , but to be assured whether it be aliue or dead : which the mouing of it selfe in common , doth sufficiently demonstrate , without descending into a particular search , of what his motions are . But lett vs come to the matter : first I conceiue no man will make any difficulty in allowing , that it is the temper of the bloud and spirits in birdes ( brought therevnto by the quality of their foode , and by the season of the yeare ) which maketh them accouple with one an other ; and not any ayme or desire of hauing yong ones , that occasioneth , this action in thē . Then it followeth that the hennes egges will encrease in her belly ; and whē they grow bigge , they can not choose but be troublesome vnto her ; and therefore , must of necessity breede in her an inclination to rest in some soft place , and to be ridde of them . And as we see a dogg or a catt pressed by nature , searcheth about to find a conuenient place to disburthen themselues in , not only of their yong ones , but euen of their excrements ; so do birdes , whose egges within them , making them heauy and vnfitt to flye , they beginne to sitt much , and are pleased in a soft and warme place : and therevpon , they are delighted with strawes and mosse , and other gentle substances ; and so carry them to their sitting place : which that they do not by designe , is euident by the manner of it ; for when they haue mette with a straw or other fitt materiall , they fly not with it directly to their nest , but first to a bough of some tree , or to the toppe of a house ; and there they hoppe and dance a while with it in their beakes ; and from thence skippe to an other place , where they entertaine themselues in like manner : and at the last , they gett to their nest : where if the strawes should lye confusedly , their endes would pricke and hurt them : and therefore they turne and alter their positions till they lye smooth : which we that looke vpon the effect , and compare them with our performing of like actions ( if we had occasion ) may call a iuditious ordering of them , whereas in them , it is nothing but remouing such thinges as presse vpon their sense , vntill they cause them no more paine or vnquietnesse . Their plastering of their nestes , may be attributed to the great heat raigning in them at that time ; which maketh them still be dabbling in moist clay , and in water , and in grauell , ( without which , all birdes will soone grow sicke , blind , and at length dye ( which for the coolenesse of it , they bring home to their nestes in their beakes and vpon their feete ; and when it groweth dry , and consequently troublesome to them , they wipe it off , and rubbe their durty partes vpon the place where they vse to sitt ; and then flye for more refresh themselues withall . Out of all which actions ( sett on foote by the wise orderer of nature , to compasse a remote end , quite different from the immediate end that euery one of them is done for ) there resulteth a fitt and conuenient place for these litle builders ( that know not whay they do , whiles they build themselues houses ) to lye in , and to lay their egges in . Which the next yeare , when the like occasion occurreth , they build againe ; peraduenture then , as much through memory of the former , as vpon their temper and other circumstances , mouing their fantasy in such sort as we haue sett downe . In like manner , that whiles the Halcyon layeth and hatcheth her egges , the sea is calme , needeth no more be attributed to the wisedome and prouidence of that bird , in choosing a fitt season , then to any good nature or discourse in that rouling and mercilesse Element ; as though it had a pious care of preseruing the egges committed to his trust : no such supplements are requisite to be added vnto the distributions of nature , who hath sett materiall causes on foote , to produce a coniuncture of both those effects at the same periode of time , for the propagation of this animals species . In fine , both the time and the place of the Halcyons breeding , and the manner , and order , and season of all birdes making their nestes , proceedeth from secret motions , which do require great obseruing and attention to vnderstand them ; and do serue for directions vnto euery bird , according to her kind , to make her neste fittest for her vse . Which secret motions , we can not doubt but are materiall ones , and do arise out of the constitution and temper of their bodies and spirits ; which in like circumstances are alike in them all : for all the birdes of one kind , do make their nestes exactly alike ; which they would not do , if this worke proceeded from reason in them , and were gouerned by their owne election and designe : as we see it happen amōg men vpon all occasions , eyther of building houses , or of making clothes , or of what action soeuer is guided by their reason gouerning their fantasy ; in all which we see so great variety and inconstancy . And therefore this in variability in the birdes operations , must proceed from a higher intellect , that hath determinately and precisely ordered a complexe or assembly of sundry causes , to meete infaillibly and by necessity , for the production of an effect that he hath designed : and so , the birdes are but materiall instruments to performe without their knowledge or reflection , a superiour reasons counselles : euen as in a clocke , that is composed of seuerall pieces and wheeles , all the partes of it , do conspire to giue notice of the seuerall effluxes and periodes of time , which the maker hath ordered it for . And although this be a worke of reason and discourse in him , that d●d sett it together ; yet the instrumentall performance of it , dependeth meerely of locall motion , and of the reuolutions of bodies , so orderly proportioned to one an other , that their effects can not faile when once the engine is wound vp : in like manner then , the bird is the engine of the Artificer , infinitely more perfect , and knowing , and dexterous then a poore clockemaker ; and the plummets which do make it goe , are the rowe and order of causes chained together , which by the designe of the supreme workeman , do bring to passe such effects , as we see in the building of their nestes , and in doing such other actions , as may be compared to the strickings of the clocke , and the ringing of the allarum at due times . And as that king of China , vpon his first seeing a watch , thought it a liuing a iuditious creature , because it moued so regularly of it selfe ; and beleeued it to be dead , when it was runne out ; till the opening of it and the winding it vp , discouered vnto him the artifice of it : so any man may be excused , that looking vpon these strange actions , and this admirable oeconomy of some liuing creatures , should beleeue them endewed with reason , vntill he haue well reflected vpon euery particular circumstance of their nature and operations : for then he will discerne how these are but materiall instruments of a rationall Agent working by them ; from whose orderly prescriptions , they haue not power to swarue in the least circumstance that is . Euery one of which considered singly by it selfe , hath a face of no more difficulty , then that ( for example ) an ingenier should so order his matters , that a mine should be ready to play exactly at such an houre , by leauing such a proportion of kindled match hanging out of one of the barrels of pouder , whiles in the meane time , he eyther sleepeth , or attendeth to something else . And when you haue once gayned thus much of your selfe , to gr●ee vnto an orderly course and generation of any single effect , by the power of a materiall cause working it ; raise but your discourse a straine higher , and looke with reuerence and duty vpon the immensity of that prouident Architect , out of whose handes these masterpieces issue , and vnto whom it is as easy to make a chaine of causes of a thousand or of a million of linkes , as to make one linke alone : and then you will no longer sticke at allowing the whole oeconomy of those actions , to be nothing else , but a production of materiall effects , by a due ranging and ordering of materiall causes . But lett vs returne to our theame : as we see that milke coming into the brestes of liuebearing female creatures , when th●y grow wery bigge , heateth and maketh them seeke the mouthes of their yong ones , to disburthen and coole them : so the carriage and biggenesse of the egges , heateth exceedingly the brestes and bodies of the birdes ; and this causeth them to be still rubbing of their brestes , against the sides of their nestes ( where vnto their vnwieldinesse then , confineth them very much ) and with their beakes to be still picking their feathers ; which being then apt to fall off and me we ( as we see the haire of women with childe , is apt to shedde ) it happeneth that by then they are ready to lay their egges , they haue a soft bed of their owne feathers , made in their nestes , ouer their courser mattrasse of strawes they first brought thither : and then , the egges powerfull attracting of the annoying heate from the hennes brest ( whose imbibing of the warmeth , and stonelike shell , can not choose but coole her much inuiteth her to sitt constantly vpon them , vntill sitting hatcheth them ; and it is euidēt , that this sitting must proceed from their temper at that time , or from some other immediate cause , which worketh that effect ; and not from a iudgement that doth it for a remote end : for housewifes tell vs , that at such a season , their hennes will be sitting in euery conuenient place they come vnto , as though they had egges to hatch , when neuer a one is vnder them : so as it seemeth that at such time , there is some inconuenience in their bodies , which by sitting is eased . When the chickens are hatched , what wōder is it , if the litle crying of tender creatures , of a like nature and lāguage with their dāmes , do moue those affectiōs or passions in her bosome , which causeth her to feede thē , and to defend , and breede them , till they be able to shift for themselues ? For all this there needeth no discourse or reason ; but only the motion of the bloud about the hart ( which we haue determined to be passiō ) stirred by the yong ones chirpinges , in such sort , as may carry them vnto those actions which by nature ( the supreme intellect ) are ordered for their preseruation . Wherein the birdes ( as we haue already said ) are but passiue instruments , and know not why they do those actions : but do them they must , whensoeuer such and such obiects ( which infaillibly wo●ke in their due times ) do make such and such impressions vpon their fantasies , like the allarum that necessarilly striketh , when the hand of the dyall cometh to such a point ; or the gunnepouder that necessarily maketh a ruine and breach in the wall , when the burning of the match reacheth to it . Now this loue in the damme , growing by litle and litle wearisome and troublesome to her ; and at last , fading quite away ; and she not being able to supply their encreased needes , which they grow euery day stronger to prouide for of themselues ; the straight commerce beginneth to dye on both sides : and by these degrees the damme leaueth her yong ones , to their owne conduct . And thus you see how this long series of actions , may haue orderly causes , made and chained together , by him that knew what was fitting for the worke he went about . Of which , though it is likely I haue missed of the right ones ( as it can not choose but happen in all disquisitions , where one is the first to breake the yce , and is so slenderly informed of the particular circumstances of the matter in question , as I professe to be in this ) yet I conceiue this discourse doth plainely shew , that he who hath done more then we are able to comprehend and vnderstand , may haue sett causes sufficient for all these effects , in a better order , and in compleater rankes , then those which we haue here expressed : and yet in them so coursely hewed out , appeareth a possibility of hauing the worke done by corporeall agents . Surely it were very well worth the while , for some curious and iuditious person , to obserue carefully and often , the seuerall steppes of nature in this progresse : for I am strongly persuaded , that by such industry , we might in time arriue to very particular knowledge of the immediate and precise causes , that worke all these effects . And I cōceiue , that such obseruation needeth not be very troublesome ; as not requiring any great variety of creatures to institute it vpon ; for by ma●king carefully all that passeth among our homebred hennes , I beleeue it were easy to guesse very neerely at all the rest . THE EIGHT AND THERTIETH CHAPTER . Of prescience of future euentes , prouidencies , the knowing of thinges neuer seene b●fore ; and such other actions , obserued in some liuing creatures ; which seeme to be euen aboue the reason that is in man himselfe . THe fourth and last kind of actions , 1 which we may with astonishment obserue among beastes , I conceiue will auayle litle to inferre out of them , that the creatures which do them , are endewed with reason and vnderstanding : for such they are , as if we should admitt that , yet we should still be as farre to seeke for the causes whence they proceed . What should moue a lambe to tremble at the first sight of a wolfe ? or a henne , at a kite neuer before seene ? neither the grimmest mastife , or the biggest owle , will at all affright them . That which in the ordinary course of nature , causeth beastes to be affraide of men , or of other beastes , is the hurt and the euill they receiuē from them : which coming into their fantasie , together with the Idaea of him that did it , is also lodged together with it in the memory ; from whence they come linked or glewed together , whensoeuer the stroake of any new obiect calleth eyther of them backe into the fantasie . This is confirmed by the tamenesse of the birdes and beastes , which the first discouerers of Islandes not inhabitated by men , did find in those they mett withall there . Their stories tell vs , that at their first arriuall vpon those coastes , where it seemeth men had neuer beene , the birdes would not flye away , but suffered the marriners to take them in their handes : nor the beastes , which with vs are wilde , would runne from them : but their discourteous guestes vsed them so hardely , as they soone changed their confidence into distrust and auersion ; and by litle they grew , by their commerce with men , and by receiuing iniuries from them , to be as wilde , as any of the like kind in our partes . From the dammes and sires , this apprehension and feare at the sight of men , so deepely rooted in them , is doubtlessely transmitted to their yong ones : for it proceedeth out of the disposition of the body , and out of the passion which is immediately made in the hart ; and that is as truly a materiall motion , as any whatsoeuer can be ; and must haue settled materiall instruments sitted to it , if it be constant , as well as any other naturall operation whatsoeuer : and this passion of the hart , proceedeth againe from a perpetuall connexion , of the two obiects in the memory : which being a perpetually constant thing , is as true a quality of that beastes braine in whome it is , as the being of a quicke or dull apprehension , or the being apt to know one kind of meate from an other ( which is natural to the whole species ) or any other quality whatsoeuer , residing in that beast . 2 Wherefore it is no wonder , that it passeth by generation to the offspring : which is a thing so common , euen in man kinde , as there can be no doubt of it : and is at the first , made by a violent cause , that greatly altereth the body : and consequently , their seede must be imbewed with a like disposition ; and so it passeth together with the nature of the fire , or of the damme , into the broode . From hence proceedeth that children do loue the same meates , and exercises , that their fathers and mothers were affected with , and feare the like harmes . This is the reason , why a grandchilde of my Lord of Dorset ( whose honoured name must neuer be mentioned by me , without a particular respect , and humble acknowledgement of the noble and steady frendshippe , he hath euer beene pleased to honour we with ) was alwayes extremely sicke , if but the nurse did eate any capers ( against which my Lords antipathy is famous ) whiles she gaue sucke to that pretty infant . The children of great Mathematicians , who haue beene vsed to busye their fantasies continually with figures and proportions , haue beene oftentimes obserued , to haue a naturall bent vnto those sciences . And we may note , that euen in particular gestures , and in litle singularities in familiar conuersation , children will oftentimes resemble their parents , as well as in the lineaments of their faces . The yong ones of excellent setting doggs , will haue a notable aptitude to that exercise ; and may be taught with halfe the paines , that their sire or damme was , if they were chosen out of a race of spaniels not trained to setting . All which effects can proceed from no other cause , but ( as we haue touched already ) that the fantasy of the parent , altereth the temper and the disposition of his body and seede , according as it selfe is tempered and disposed : and consequently , such a creature must be made of it , as retaineth the same qualities : in such sort as it is said that sufficient tartar putt at the roote of a tree will make the fruite haue a winy tast . But nothing doth confirme this so much , as certaine notable accidents , whereof though euery one in particular would seeme incredible , 3 yet the number of them , and the weight of the reporters , who are the witnesses can not choose but purchase a generall creditt to the kind of them . These accidents are , that out of some strong imagination of the parents , but especially of the mothers , in the time of conception , the children draw such maine differences , as were incredible , if the testifying authority were not so great : but being true , they conuince beyond all question the truth we haue proposed , of the parents imagination working vpon , and making an impression in the seede , whereof children or yong ones of their kind are made . Some children of white parents are reported to haue beene blacke , vpon occasion of a blacke moores picture too much in the mothers eye . Others are said to haue beene borne with their skinnes all hairy , out of the sight of St. Iohn Baptistes picture as he was in the desert , or of some other hairy image . An other childe is f●med to haue beene borne deformed , in such sort as diuels are painted , because the father was in a diuels habitt when he gott the childe . There was a Lady a k●nswoman of mine , who vsed much to weare black● patches vpon her face ( as was the fashion among yong women ) which I to putt her from , vsed to tell her in iest , that the next childe she should go with , whiles the sollicitude and care of those patches was so strong in her fantasy , would come into the world with a great blacke spott in the middest of its forehead : and this apprehension was so liuely in her imagination at the times she proued with childe , that her daughter was borne ma●k●d iust as the mother had fansied , which there are at hand witnesses enough to confirme ; but none more pregnant , then the yong Lady herselfe , vpon whom the marke is yet remaining . Among other creatures , it is said that a henne hatched a chicken with a kites bill , because sh● was frigh●ed with a kite , whiles the cocke was treading her . The story of Iacobs sheepe is knowne to all : and some do write , that the painting of beautifull coloured pigeons in a douehouse , will make the following race become like them : and in Authors store of such examples may be found . To giue a reasonable and fully satisfying cause of this great effect , I confesse is very difficult ; seeing that for the most part , the parents seede is made long time before the accoupling of the male and female : and though it were not , we should be mainely to seeke for a rationall ground to discourse in particular vpon it . Yet not to leaue our Reader without a hinte which way to driue his inquisition , we will note thus much , that Aristotele and other naturall Philosophers and Physitians do affirme , that in some persons the passiō is so great in the time of their accoupling , that for the present it quite bereaueth them of the vse of reason ; and that they are for the while , in a kind of short fitt of an epylepsie . By which it is manifest , that aboundance of animal spirits do then part from the head , and descend into those partes which are the instruments of generation . Wherefore , if there be aboundance of specieses of any one kind of obiect then strong in th● imagination , it must of necessity be carryed downe together with the spirits into the seede : and by consequence , when the seede infected with this nature , beginneth to seperate and distribute it selfe , to the forming of the seuerall partes of the Embryon , the spirits which do resort into the braine of the child ( as to their proper Element ) and from thence do finish all the outward cast of its body ( in such sort as we haue aboue described ) do sometimes happen to fill certaine places of the childes body , with the infection and tincture of this obiect ; and that according to the impression with which they were in the mothers fātasy : for so we haue said , that thinges which come together into the fantasy , do naturally sticke together in the animall spirits . The hairynesse therefore , will be occasioned in those partes , where the mother fansyed it to be : the colour likewise , and such extancies or defects , as may any way proceed from such a cause , will happen to be in those partes , in which they were fansyed . And this is as farre , as is fitt to wade into this point , for so generall a discourse as ours is ; and more thē was necessary for our turne : to the seruing whereof , the verity of the fact only , and not the knowledge of the cause , was required : for we were to shew no more , but that the apprehensions of the parents , may descend to the children . Out of this discourse , the reason appeareth , why beastes haue an auersion from those , who vse to do them harme : and why this auersion descendeth from the old ones to their broode ; though it should neuer haue happened that they had formerly encountred with , what at the first sight they flye from and auoyde . 4 But yet the reason appeareth not , why ( for example ) a sheepe in Englād ( where there are no wolues bred , nor haue beene these many ages ) should be affraide , and tremble at sight of a wolfe , since neyther he , nor his damme or sire , nor theirs in multitudes of generations , euer saw a wolfe , or receiued hurt by any . In like manner , how should a tame weasell brought into England from Ireland ( where there are no poysonous creatures ) be affraide of a toade as soone as he seeth one ? Neyther he , nor any of his race , euer had any impressions following harme , made vpon their fantasies : and as litle can a lyon receiue hurt from a household cocke : therefore we must seeke the reasons of these and such like antipathies , a litle further , and we shall find them hanging vpon the same string , with sympathies proportionable to them . Lett vs goe by degrees : we dayly see that dogges , will haue an auersion from glouers , that make their ware of dogges skinnes : they will barke at them , and be churlish to them , and not endure to come neere them , although they neuer saw thē before . The like hatred they will expresse to the dogge killers in the time of the plague , and to those that flea dogges . I haue knowne of a man that vsed to be employed in such affaires , who passing sometimes ouer the groundes neere my mothers house ( for he dwelled at a village not farre off ) the dogges would winde him at a very great distance , and would all runne furiously out the way he was , and fiercely fall vpon him ; which made him goe alwayes well prouided for them : and yet he hath beene sometimes hard put to it , by the fierce mastifes there , had it not beene for some of the seruantes coming in to his reskew ; who by the frequent happening of such accidents , were warned to looke out when they obserued so great commotion and fury in the dogges , and yet perceiued no present cause for it . Warreners obserue , that vermine will hardly come into a trappe , wherein an other of their kind hath beene lately killed : and the like happeneth in mouse-trappes , into which no mouse will come to take the bayte , if a mouse or two haue already beene killed in it ; vnlesse it be made very cleane , so that no sent of them remaine vpon the trappe : which can hardly be done on the suddaine otherwise then by fire . It is euident , that these effects are to be referred , to an actiuity of the obiect vpon the sense ; for some smell of the skinnes , or of the dead dogges , or of the vermine , or of the mice , can not choose but remaine vpon the men and vpon the trappes ; which being altered from their due nature and temper , must needes offend ●h●m . Their conformity on the one side ( for something of the canine nature remaineth ) maketh them haue easy ingression into them ; and so they presently make a deepe impression : but on the other side , their distemper from what they should be , maketh the impression repugnant to their nature , and be disliked by them , and to affect them worse , then if they were of other creatures , tha● had no conformity with them : as we may obserue , that stinkes offend vs more , when they are accompanied with some weake perfume , then if they sett vpon vs single ; for the perfume getteth the stinke easyer admittance into our sense : and in like manner , it is said that poisons are more dangerous , when they are mingled with a cordiall that is not able to resist them : for it serueth to conuey them to the hart , though it be not able to ouercome their malignity . From hence then it followeth , that if any beast or bird do prey vpon some of an other kind , there will be some smell about them , exceedingly noysome to all others of that kind : and not only to beastes of that same kind , but ( for the same reason ) euen to others likewise , that haue a correspondence and agreement of temper and constitution with that kind of beast , whose hurt is the originall cause of this auersion . Which being assented vnto , the same reason holdeth to make those creatures , whose constitutions and tempers do consist of thinges repugnant and odious to one an other , beat perpetuall enmity , and flye from one an other at the first sight , or at the least , the sufferer from the more actiue creature : as we see among those men , whose vnhappy trade and continuall exercises it is to empty iakeses , such horride stinkes are by time growne so conformable to their nature , as a strong perfume will as much offend them , and make them as sicke , as such stinks would do an other man bred vp among perfumes : and a cordiall to their spirits , is some noysome smell , that would almost poysone an other man. And thus , if in the breath of the wolfe , or in the steame coming from his body , be any quality offensiue to the lambe ( as it may very well be , where there is so great a contrariety of natures ) it is not strange , that at the first sight and approach of him , he should be distempered and fly from him ; as one fighting cocke will do from an other , that hath eaten garlike : and the same happeneth between the weasell and the toade , the lyon and the cocke , the toade and the spider , and seuerall other creatures , of whom like enmities are reported . All which are caused in them , not by secret instincts , and antipathies , and sympathies , whereof we can giue no account ; ( with the bare sound of which wordes , most men do pay themselues , without examining what they meane ; ) but by downe right materiall qualities , that are of contrary natures ( as fire and water are ) and are eyther begotten in them in their originall constitution , or are implanted in them afterwardes by their continuall foode , which nourishing them , changeth thier constitution to its cōplexion . And I am persuaded this would goe so farre , that if one man were nourished continually with such meate ( and greedily affected it ) which an other had auersion from , there would naturally follow much dislike betweene them ; vnlesse some superiour regard , should master this auersion of the sense . And I remember to haue seene two notable examples of it : the one in Spaine , of a Gentleman that had a horrour to garlike , who ( though he was very subiect to the impressions of beauty ) could neuer weane himselfe from an auersion he had settled him to a very handsome woman , that vsed to eate much garlike , though to winne him , she forebore the vse of that meate , which to her was the most sauory of all others . And the like I knew in Englād betweene two , whereof the one did extremely loue cheese , and the other as much hated it , and would fall into a strange agony , and be reduced ( one would thinke ) to the point of death , if by inaduertence or others tryall of him , he had swallowed neuer so litle , of what the other would haue quitted all meates else to liue vpon . And not only such auersions , as spring from differences of complexions in the constitutions of seuerall animals , do cause these effects of feare , and of trembling , and of flying from those that do make such impressions ; but euen the seeing them angry and in fury doth the like : for such passions do alter the spirits ; and they issuing from the body of the animal in passion , can not choose but be receiued by an other in a different manner , then if they were of an other temper . Then if the one kind be agreeable to their nature , the other must needes be displeasing . And this may be the reason why bees neuer sting such as are of a milde and gentle disposition ; and will neuer agree with others , that are of a froward and angry nature . And the same one may obserue among dogges : and peraduenture , a mans fantasy may be raised to such a height of fury , that the fiercest beastes may be affraide to looke vpon him ; and can not endure that those mastering spirits , which streame out of the mans eyes should come into his ; so much they distemper his fantasy : and therefore he will turne away from the man , and auoyde him . Which discourse may be cōfirmed by sundry examples of lyons and beares , that haue runne from angry and confident men , and the like . Since then , a man that in his naturall hew giueth no distast , doth so much affright fiercest beastes , when he putteth on his threatning lookes ; it is no wonder , that beastes of a milder and softer nature , should haue feare of him settled in them , when they neuer saw him otherwise then angry , and working mischiefe to them . And since their brood do receiue from their parents , a nature easily moued vnto feare or anger , by the sight of what moued them , it is not strange , that at the first sight , they should tremble or swell , according as the inward motion of the spirits affordeth . Now if this hath rendered the birdes in the wilde Islandes affraide of men , who otherwise would be indifferent to them , it is no maruayle to see more violent effects in the lambes auersion from the wolfe , or in the larkes from the hobbey ; since they peraduenture haue ouer and aboue the hurt they vse to do them , a di●formity in their constitutions : and therefore , though a larke will flye as well from a man as from a hobbey , yet because there is one cause more for his dislike against the hobbey , then against the man ( namely the di●formity of their constitutions ) he will flye into the mans hand , to auoyde the hawkes talons . Vnto some of these causes all antipathies may be reduced : 5 and the like reason may be giuen for the sympathies we see betweene some creatures . The litle corporeities which issue from the one , haue such a conformity with the temper of the other , that it is thereby moued to ioyne it selfe vnto the body from whence they flow , and affecteth vnion with it in that way , as it receiueth the impression . If the smell do please it , the beast will alwayes be smelling at it : if the tast , nothing shall hinder it from feeding vpon it when it can reach it . The fishermen vpon the banke ouer against newfound land , do report that there flocketh about them a kind of bird , so greedy of the fishes liuers which they take there , as that to come at them and feede vpon them , they will suffer the men to take them in their handes ; and will not fly away , as long as any of their desired meate is in their eye : whence the French men that fish there , do call them Happe foyes . The like power , a certaine worme hath with nigthingales . And thus you see , how they are strong impressions vpon sense , and not any discourse of reason , that do gouerne beastes in their actions : for if their auoyding men , did proceed from any sagacity in their nature , surely they would exercise it , when they see that for a bitte of meate they incurre their destruction ▪ and yet neyther the examples of their fellowes killed before their eyes in the same pursuite , nor the blowes which themselues do seele ; can serue them for warning , where the sense is so strongly affected : but as soone as the blow that remoued them is passed , ( if it misle killing or laming them ) and they be gotten on wing againe , they will returne to their prey as eagerly and as confidently , as if nothing were there to hinder them . 6 This then being the true reason of all sympathy and antipathy , we can not admitt that any beastes should loue or hate one on other , for any other cause , then some of those we haue touched . All which are reduced to locall motion , and to materiall application of bodies of one nature , to bodies of an other ; and are as well transmitted to their yong ones , as begotten in themselues : and as the satisfying of their sense , is more preualent in the Happe foyes , then the feare which from other groundes is begotten in their fantasy ; and so maketh them approach to what the other would driue them from . In like manner , any auersion of the fantasy may be mastered not only by a more powerfull agent vpon the present sense , but also by assuefaction , and by bringing into the fantasy with pleasing circumstances that obiect which before was displeasing and affrightfull to it : as we see that all sortes of beastes or birdes , if they be taken yong may be tamed and will liue quietly together . Dogges that are vsed to hunt and kill deere , will liue frendly with one that is bred with them ; and that fawne which otherwise would haue beene affraide of them , by such education groweth con●ident and playeth boldely with them . Of which we can no longer remaine in doubt , if we will beleeue the story of a tygar ( accounted the cruellest beaste of all others ) who being shutt vp with a deere , that had beene bred with him from a kidde , and from his being a whelpe ; and no meate giuen him , vsed meanes to breake prison , when was halfe starued , rather then he would hurt his familiar frend . You will not suspect , that it was a morall cōsideration , which made him so kinde : but the deere had neuer come into his fantasy accompained with other circumstances , then of play or of warmth : and therefore hunger ( which calleth only the species of meate out of the memory into the fantasy ) would neuer bring the deere thither , for remedy of that passion . And that which often happeneth to those men , in whom the fantasy only worketh , is not much vnlike to this : among whom I haue seene some frenetike persons , that if they be persuaded they are tyed , and can not stirre from the place where they are ; they will lye still , and make great complaintes for their imprisonnement ; and not goe a steepe , to reach any meate or drinke , that should lye in sight neere them , although they were neuer so much pressed with hunger or with thirste . The reason is euident , for the apprehension of being tyed , is so strong in their fantasy , that their fantasy can send no spirits into other partes of their body , whereby to cause motion . And thus the deere was beholding to the tygars fantasy , not to his discourse of morall honesty , for his life . The like of this tygar and deere , is to be seene euery day in the tower of London ▪ where a litle dogge , that was bred with a lyon from his birth , is so familiar and bold with them , that they not only sleepe together , but sometimes the dogge will be angry with him , and will bite him ; which the lyon neuer ressenteth from him , though any other dogge that is putt to him , he presently teareth in pieces . And thus we plainely see , how it cometh about , that beastes may haue strange auersions from thinges , which are of an annoying or destructiue nature to them , euen at the first sight of them : and againe , may haue great likings of other thinges , in a manner contrary to their nature , without needing to allow them reason , whereby to discourse and iudge what is hurtfull to them , or to instruct the tygar we haue spoken of , or Androdus his lyon , the duties of frendshippe and of gratitude . The longing markes which are often times seene in children , 7 and do remaine with them all their life , seeme to be an offspring of the same roote or cause : but in truth , they proceed from an other , although of kinne to this : for the operation of the seede is passed , when these longing markes are imprinted ; the child being then already formed and quickened ; and they seeme to be made suddainely , as by the print of a seale . Therefore to render the cause of them , lett vs consider an other sympathy which is more plaine and common We see that the laughing of one man , will sett an other on laughing that seeth him laugh , though he know not the cause why the first man laugheth : and the like we see in yawning and stretching , which breedeth alike effect in the looker on . I haue heard of a man , that seing a rosted pigge , after our English fashion with the mouth gaping , could not shutt his owne mouth as long as he looked vpon the pigges ▪ and of an other , that when he saw any man make a certaine motion with his hand , could not choose but he must make the same : so that , being a tyler by his trade , and hauing one hand imployed with holding his tooles , whiles he held himselfe with the other vpon the eaues of a house he was mending , a man standing below on the ground , made that signe or motion to him ; wherevpon he quitted his holdfast to imitate that motion , and fell downe , in danger of breaking his necke . All these effects , do proceed out of the action of the seene obiect vpon the fantasy of the looker on : which making the picture or likenesse of its owne action in the others fantasy , maketh his spirits runne to the same partes ; and consequently , moue the same members , that is , do the same actions . And hence it is , that when we heare one speake with loue and tendernesse of an absent person , we are also inclined to loue that person , though we neuer saw him , nor heard of him before : and that whatsoeuer a good oratour deliuereth well , ( that is , with a semblance of passion agreeable to his wordes ) rayseth of its owne nature , like affection in the hearers : and that generally men learne and imitate ( without designe ) the customes and manners of the company they much haunt . To apply this to our intent , it is easy to conceiue , that although the childe in the mothers wōbe , can neyther see nor heare what the mother doth ; neuerthelesse there can not passe any great or violent motion in the mothers body , whereof some effect doth not reach vnto the childe , which is then , one continuate piece with her : and the proper effect of motion or of trembling in one body , being to produce a like motion or a trembling in an other , ( as we see in that ordinary example of tuned stringes , whereof the one is moued at the striking of the other , by reason of the stroake giuen to the ayre , which finding a moueable easily moued with a motion of the same tenour , communicateth motion vnto it ) it followeth that the fantasy of the childe , being as it were well tuned to the fantasy of the mother , and the mothers fantasy making a speciall and a very quicke motion in her owne whole body , ( as we see that suddaine passions doe ) this motion or trembling of the mother , must needes cause the like motion and trembling in the childe , euen to the very swiftnesse of the mothers motion . Now as we see when one blusheth , the bloud cometh into his face , so the bloud runneth in the mother to a certaine place , where she is strucken by the thing longed for : and the like happening to the childe , the violence of that suddaine motion , dyeth the marke or print of the thing in the tender skinne of it : the bloud in some measure piercing the skinne , and not returning wholy into its naturall course : which effect is not permanent in the mother , because her skinne being harder , doth not receiue the bloud into it , but sendeth it backe againe , without receiuing a tincture from it . Farre more easy is it , to discouer the secret cause of many antipathies or sympathies , 8 which are seene in children , and endure with them the greatest part , if not the whole terme of their life , without any apparent ground for them : as , some do not loue cheese , others garlike , others duckes , others diuers other kindes of meate , which their parents loued well ; and yet in token that this auersion is naturall vnto them , and not arising from some dislike accidentally taken and imprinted in their fantasy , they will be much harmed if they chance to eate any such meate ; though by the much disguising it , they neither know , nor so much as suspect they haue done so . The story of the Lady Hēnage ( who was of the bedchamber to the late Queene Elizabeth ) that had her checke blistered by laying a rose vpon it whiles she was a sleepe , to try if her antipathy against that flower , were so great as she vsed to pretend , is famous in the Court of England . A kinsman of mine , whiles he was a childe , had like to haue dyed of drought , before his nurse came to vnderstand , that he had an antipathy against beere or wine ; vntill the tender nature in him , before he could speake , taught him to make earnest signes for water , that by accident he saw ; the greedy drinking of which , cured presently his long languishing and pining sickenesse : and such examples are very frequent . The cause of these effects many times is , that their mothers , vpon their first suppression of their vsuall euacuations , ( by reason of their being with child ) toke some strong dislike to such thinges , their stomackes being then oppressed by vnnaturall humours , which ouerflow their bodies vpon such retentions ; and which make them oftentimes sicke and prone to vomiting , ( especially in the mornings , whiles they are fasting ) and sometimes to desire earnestly ( which they call longing ) to feede vpon some vnwholesome , as well as some particular wholesome thinges ; and otherwhiles , to take auersion against meates , which at other seasons they affected well . Now the child being nourished by the so imbued bloud of the mother , no wonder if it taketh affections or dislikes , conformable to those which at that present raigne in the mother : the which for the most part vsed to be purged away , or are ouerwhelmed by the mastering qualities of better aliments succeding : but if by some mischance , they become too much grafted in the childes stomacke , or in some other part , through which the masse of bloud must passe ; then the child getteth an auersion from those meates : and we often see , that people retaine a strong conuersion to such meates or drinkes , as their mothers affected much or longed for , whiles they bred child of them . And thus we will leaue this particular ; adding only one note , why there are more persōs generally , who haue antipathy against cheese , thē against any one sort of meate besides whatsoeuer . A principal reason of which symptome ( where the precedent one hath not place ) I cōceiue to be , that their nurses proued with child , whiles they gaue them sucke for I haue by experience found it to haue beene so , in as many as I haue made inquiry into . And it is very conformable to reason ; for the nurses milke , curdling in her brest vpon her breeding of child , and becoming very offensiue to the childes tender stomacke , ( whose being sicke obligeth the parents to change the nurse , though peraduenture they know nothing of the true reason that maketh her milke vnnaturall ) he hath a dislike of cheese ( which is strong curdled milke ) euer after settled in him ; as people that haue once surfeted violently of any meate , seldome arriue to brooke it againe . Now , 9 as concerning those animals who lay vp in store for winter , and seeme therein to exercise a rationall prouidence ; who seeth not , that it is the same humour , which moueth rich misers to heape vp wealth , euen at their last gaspe , when they haue no child nor frend to giue it to , nor think of making any body their heires ? Which actions because they haue no reason in them , are to be imputed to the passion or motion of the materiall appetite . In the doing of them , these steppes may be obserued ; first the obiect presenting it selfe to the eye , prouoketh loue and desire of it ; especially if it be ioyned with the memo●y of former want : then , this desire stirreth vp the animal ( after he hath fedde himselfe ) to gather into the place of his chiefe residence , as much of that desired obiect as he meeteth withall ; and whensoeuer his hunger returning , bringeth backe into his fantasy the memory of his meate , it being ioyned with the memory of that place ( if he be absent from it ) he presently repaireth thither , for reliefe of what presseth him : ( and thus dogges wh●n they are hungry , do rake for bones they had hidden when ●heir bellies were full . ) Now if this foode , gathered by such prouidence ( which is nothing else , but the conformity of it , working vpon him by his sense ) and lay●d vp in the place , where the owner of it resideth , ( as the corne is , which the auntes gather in summer ) be easily portable , he will carry it abroad wi●h him the first time he stirreth after a long keeping in ; for then nothing worketh so powerfully in his fantasy , as his store ; and he will not easily part from it , though other circumstances inuite him abroad . From hence it proceedeth , that when a faire day cometh after long foule weather , the auntes , who all that while kept close in their dennes with their corne lying by them , do then come abroad into the sunne , and do carry their graine along with them : or peraduenture it happeneth , because the precedent wett weather , hath made it grow hoat , or musty , or otherwise offensiue within ; and therefore they carry it out , as soone as themselues dare peepe abroad ; which is , when the faire weather , and heate of the day , inuiteth them out into the open ayre : and before night that they returne into their holes , the offensiue vapours of the corne are exhaled and dryed vp , and moue their fantasies no longer to auersion : wherevpon they carry it backe againe ; hauing then nothing but their long contracted loue vnto it to worke vpon them . The like whereof men doing by discourse , to ayre their corne , and to keepe it sweete , and the same effect following herein , they will presently haue it , that this is done by the auntes , for the same reason , and by designe . Then the moysture of the earth swelling the graine , and consequently , making it beginne to shoote at the endes ( as we declared , when we spoke of the generation of plantes ; and as we see in the moystening of corne to make malt of it ) those litle creatures , finding that part of it more tender and iuicy then the rest , do nibble vpon it there , and do feede themselues first with that , which consequently hindereth the groweth of the corne . And here againe , men will contend that this must be done by prouidence and discourse , to preuent that their store should not grow out of their reach , and changing nature , become vselesse to them in their neede . 10 To conclude , the foreknowing of beastes is nothing else , but their timely receiuing impressions , from the first degrees of mutation in thinges without them ; which degrees are almost imperceptible to vs , because our fantasies and spirits , h●ue otherwise such violent agitations , more then theirs , which hinder them from discerning gentle impressiōs vpon them . If you be at sea , after along calme , a while before a gaile bloweth to fill your sailes , or to be discernable by your sense in quality of wind , you shall perceiue the sea beginne to wrinkle his smooth face that way the wind will come ; which is so infaillible a signe that a gaile will come f●om that coast , as marriners immediately fall to trimming their sailes accordingly ; and vsually , before they can haue done , the wind is with them : shall we therefore say that the sea hath a prouidence to foresee which way the wind will blow ? Or that the cornes vpon our toes , or calluses , or broken bones , or ioyntes that haue beene dislocated , haue discourse , and can foretell the weather ? It is nothing else , but that the wind rising by degrees , the smooth sea is capable of a change by it , before we can feele it : and that the ayre , being changed by the forerunners of worse weather , worketh vpon the crasiest partes of our body , when the others feele not so small a change : so beastes are more sensible then we ( for they haue lesse to distract them ) of the first degrees of a changing weather : and that mutation of the ayre without them , maketh some change within them , which they expresse , by some outward actions or gestures . Now they who obserue , how such mutations and actions are constantly in them , before such or such weather , do thinke they know beforehand , that raine ( for example ) or wind , or drought is coming , according to the seuerall signes they haue marked in them : which proceedeth out of the narrownesse of their discourse , that maketh them resort to the same causes , whensoeuer they meere with like effects : and so they conceiue , that thinges must needes passe in beastes , after the same tenour , as they do in mē . And this is a generall , and maine errour , running through all the conceptions of mankind , vnlesse great heede be taken to preuent it , that what subiect soeuer they speculate vpon , whether it be of substances , that haue a superiour nature to theirs , or whether it be of creatures inferiour to them , they are still apt to bring them to their owne standard , and to frame such conceptions of them , as they would do of themselues : as when they will haue Angels discourse , and moue , and be in a place , in such sort as is naturall to men ; or when they will haue beastes rationate and vnderstand , vpon their obseruing some orderly actions performed by them , which in men would proceed from discourse and reason . And this dangerous rocke ( against which many fine conceptions do suffer shipperack● ) whosoeuer studyeth truth , must haue a maine caution to auoyde . Sed nos immensum spatijs confecimus aequor : Etiam tempus equum fumantia soluere colla . THE CONCLVSION OF THE FIRST TREATISE . THus at the last ( by Gods assistance ) we are clymbed vp to the toppe of the hill ; from whence looking downe ouer the whole region of bodies , we may delight our selues , with seeing what a height the weary steppes we ascended by , haue brought vs vnto . It is true , the path we haue walked in , is of late so vntrodden , and so ouergrowne with bryars ▪ as it hath not beene without much labour , that we haue made our way through . And peraduenture , it may seeme toylesome vnto others to follow vs , especially such as are not much enured to like iourneyes : but I hope , the fruite which both we and they are now arriued to gather of our paines , in this generall view we haue taken of the empire of matter , and of corporeall agents , is such , as none of vs hath reason to be ill satisfyed with the employing of them . For what can more powerfully delight , or more nobl● entertaine an vnderstanding soule , then the search and discouery of those workes of nature , which being in their effects so plainely exposed to our eyes , are in their causes so abstruse and hidden from our comprehension , as ( through despaire of successe ) they deterre most men from inquiring into them ? And I am persuaded , that by this summary discourse ( short indeede in regard of so large a scope , how euer my lame expressions may peraduenture make it appeare tedious ) it appeareth euidently , that none of natures greatest secrets , whereof our senses giue vs notice in the effects , are so ouershaded with an impenetrable veyle , but that the diligent , and wary hand of reason , might vnmaske them , and shew them to vs in their naked and genuine formes , and delight vs with the contemplation of their natiue beauties ; if we had as much care and constancy in the pursuite of them , as we dayly see men haue in heaping vp of wealth ; or in striuing to satisfy their boundelesse ambitions ; or in making their senses swimme in the muddy lake of base and contemptible pleasures . For who shall througly consider and weigh what we haue hitherto said , will plainely see a continuall and orderly progresse , from the simplest , heighest , and most common conception , that we frame of a body in generall , vnto the furthest and most abstruse effects , that in particular are to be found in any body whatsoeuer : I meane , any that is meerely corporeall , without mixture of a nobler nature ; for hitherto we haue not moued , nor so much as looked out of that o●be . He shall find one continued thridde , spunne out from the beginning to the end . He will see , that the various twisting of the two specieses of Bodies , Rare , and Dense , do make the yarne , of which all thinges and actions within the sphere of matter , are wouen . And although peraduenture , in the drawing out of the thridde , there may be some litle brackes , or the stuffe made of it , be not euery where so close wrought , as a better workeman , at more leisure might haue done ; yet truly , I beleeue , that the very consent of thinges throughout is such , as demonstrateth , that the maine contexture of the doctrine I haue here touched , is beyond quarrelling at . It may well be that in sundry particulars , I haue not lighted vpon exact truth : and I am so farre from maintaining peremptorily any thing I haue here said , as I shall most readily ha●ken to whatsoeuer shall be obiected against it ; and be as ready vpon cause , to desert my owne opinions , and to yield vnto better reason . But withall , I conceiue , that as the fayling of a bricke here and there in the rearing of the walles of a house , doth nothing at all preiudice the strength and security of the fabrike ; no more ( I hope ) will the slight escapes , which so difficult a taske as this is subiect vnto , endamage or weaken the maine body of what I haue here deliuered . I haue not yet seene any piece vpon this subiect , made vp with this methode ; beginning from the simplest and plainest notions , and composing them orderly , till all the principall variety which their nature is capable of , be gone through : and therefore it can not be expected , but that the first modell of this kind ( and moulded by one distracted with continuall thoughts of a much different straine ; and whose exercise , as well as profession , hath allowed him but litle commerce with bookes and study ) must needes be very rough hewed , and require a great deale of polishing . Which whosoeuer shall do , and be as exact and orderly in treating of Phylosophy and Theology , as Mathematicians are in deliuering their sciencies , I do assure my selfe , that Demonstrations might be made , and would proceed in them as currently , and the conclusions be as certaine and as full , as in the Mathematikes themselues . But that is not all : these demonstrations would haue the oddes exceedingly of the other , and be to vs , inestimably more aduantagious : for out of them , do spiring much higher and nobler effects , for mans vse and life , then out of any Mathematicall ones ; especially when they extend themselues to the gouuernement of Man as he is Man : which is an art , as farre beyond all the rules of Physike , or other gouuernement of our body , or temporall goodes , as the end is beyond the meanes we employ to gaine it ; for all the others , do but serue instrumentally to this end , That we may liue well : whereas these do immediately teach it . These are the fruites in generall , that I hope may in some measure , grow out of this discourse , in the handes of equall and iuditious Readers : but the particular ayme of it , is to shew what actions can proeeed from a body , and what can not . In the conduct whereof , one of our chiefe endeauours hath beene to shew , that those actions which seeme to draw strongly into the order of bodies , the vnknowne nature of certaine entities named Qualities , eyther do or may proceed , from the same causes , which produce those knowne effects , that all sides agree , do not stand in neede of any such mysticall Philosophy . And this being the maine hinge , vpon which hangeth and moueth , the full and cleare resoluing of our maine , and great question , Of the Immortality of the Soule ; I assure my selfe , the paines I haue taken in this particular , will not be deemed superfluous or tedious : and withall , I hope I haue employed them with so good successe , as hence foreward , we shall not be any more troubled , with obiections drawne from their hidden and incomprehensible nature : and that we stand vpon euen ground , with those of the contrary opinion : for since we haue shewed how all actions may be performed among bodies , without hauing any recourse to such Entities and Qualities as they pretend and paint out to vs ; it is now their part ( if they will haue them admitted ) to proue that in nature there are such . Hauing th●n brought the Philosophy of bodies vnto these termes ; that which remaineth for vs to performe , is to shew th●t those actions of our soule , for which we call her a spiritt , are of such a nature , as they can not be reduced into those principles , by which all corporeall actions are effected . For the proofe of our originall intent , no more then this , can be exacted at our handes ; so that if our positiue proofes , shall carry vs yet beyond this , it can not be denyed , but that we giue ouermeasure , and do illustrate with a greater light , what is already sufficiently discerned . In our proceeding , we haue the precedency of nature : for laying for our ground , the naturall conceptions which mankind maketh of quantity ; we find that a body is a meere passiue thing , consisting of diuers partes , which by motion may be diuersly ordered ; and consequently , that it is capable of no other change or operation , then such as motion may produce , by various ordering the diuers partes of it : and then , seeing that Rare and Dense , is the primary and adequate diuision of Bodies ; it followeth euidently , that what can not be effected by the various disposition of rare and dense partes , can not proceed or be effected by a pure body : and consequently , it will be sufficient for vs to shew , that the motions of our soules are such : and they who will not agree to this conclusion , must take vpon them to shew , that our first premisse is defectiue ; by prouing that other vnknowne wayes are necessary , for bodies to be wrought vpon or to worke by : and that the motion , and various ordering of rare and dense partes in them , is not cause sufficient for the effects we see among them . Which whosoeuer shall attempt to do , must remember that he hath this disaduantage before he beginneth , that whatsoeuer hath beene hitherto discouered in the science of bodies , by the helpe , eyther of Mathematikes or Physickes , it hath all beene resolued and hath fallen , into this way which we declare . Here I should sett a periode to all further discourse concerning this first Treatise of bodies , did I not apprehend , that the preiudice of Aristotles authority , may dispose many to a harsh conceite of the draught we haue made . But if they knew how litle reason they haue to vrge that against vs , they would not crye vs downe for contradicting that oracle of nature : not only because he himselfe , both by word , and by example , exhorteth vs , when verity leadeth vs an other way , to forsake the trackes , which our forefathers haue beaten for vs , so we do it with due respect and gratitude for the much they haue left vs : nor yet because Christian Religion , as it will not heare of any man ( purely a man ) free from sinne , so it inclineth to persuade vs , that no man can be exempt from errour ; and therefore it sauoureth not well , to defend peremptorily any mans sayings ( especially if they be many ) as being vncontrollable ; how be it I intend not to preiudice any person , that to defend a worthy authors honour , shal endeauour to vindicate him from absurdities and grosse errors : nor lastly because it hath euer beene the common practise of all graue Peripatetikes and Thomistes , to leaue their Masters , some in one article , some in an other : but indeede , because the very truth is , that the way we take , is directly the same solide way , which Aristotle walked in before vs : and they who are scandalised at vs for leauing him , are exceedingly mistaken in the matter : and out of the sound of his wordes ( not rightly vnderstood ) do frame a wrong sense of the doctrine he hath left vs , which generally we follow . Lett any vnpartiall Aristotelian answere , whether the conceptions we haue deliuered of Quātity , of Rarity and Dēsity , of the foure first Qualities , of the combinations of the Elements , of the repugnance of vacuities , be not exactly and rigorously Aristotles ? Whether the motion of weighty and light thinges , and of such as are forced , be not by him , as well as by vs , atttibuted to externe causes ? In which all the differēce betweene vs is , that we enlarge ourselues to more particulars then he hath done . Lett any man reade his bookes of Generation and Corruption , and say whether he doth not expressely teach , that mixtion ( which he deliuereth to be the generation or making of a mixt body ) is done per minima ; that is in our language and in one word , by atomes ; and signifyeth , that all the qualities , which are naturall qualities following the composition of the Elements , are made by the mingling of the least partes or atomes of the said Elements ; which is in effect to say , that all the nature of bodies , their qualities , and their operations , are compassed by the mingling of atomes : the shewing and explicating of which , hath beene our labour in this whole Treatise . Lett him reade his bookes of Meteores , and iudge whether he doth not giue the causes of all the effects he treateth of there , by mingling and seperating of great and litle , grosse and subtile , fiery and watry , aery and earthy partes , iust as we do . The same he doth in his Problemes , and in his Parua naturalia , and in all other places , wheresoeuer he hath occasion to render Physically , the causes of Physicall effects . The same do Hippocrates and Galen : the same , their Master Democritus ; and with them the best sort of Physitians : the same do Alchymistes , with their Master Geber ; whose maxime to this purpose , we cited aboue : the same do all naturall Philosophers , eyther auncient commentatours of Aristotle , or else moderne inquirers into naturall effects , in a sensible and vnderstandable way : as who will take the paines to looke into them , will easily perceiue . Wherefore , lett any iuditious Reader that hath looked further into Aristotle then only vpon his Logicall and Metaphysicall workes , iudge whether in bulke our doctrine be not conformable to the course of his , and of all the best Philosophers that haue beene and are ; though in detaile or particulars , we sometimes mingle therewith , our owne priuate iudgements ; as euery one of them , hath likewise shewed vs the way to do , by the liberty themselues haue taken to dissent in some pointes from their predecessours . And were it our turne , to declare and teach Logike and Metaphisikes , we should be forced to goe the way of matter , and of formes , and of priuations , in such sort as Aristotle hath trodden it out to vs , in his workes of that straine . But this is not our taske for the present ; for no man that contemplateth nature as he aught , can choose but see that these notions are no more necessary , when we consider the framing of the elements , then when we examine the making of compounded bodies : and therefore , these are to be sett apart , as higher principles , and of an other straine , then neede be made vse of for the actuall composition of compounded thinges , and for the resolution of them into their materiall ingredients , or to cause their particular motions ; which are the subiects we now diseourse of . Vpon this occasion , I thinke it not amisse to touch , how the latter sectatours , or rather pretenders of Aristotle , ( for truly they haue not his way ) haue introduced a modell of doctrine ( or rather of ignorance ) out of his wordes , which he neuer so much as dreamed of ; howbeit they alleage textes out of him to confirme what they say , as Heretikes do out of scripture to prooue their assertions : for whereas he called certaine collections or positions of thinges , by certaine common names ( as the art of Logike requireth ) terming some of them Qualities , others actions , others places , or habites , or relatiues , or the like : these his latter followers , haue conceited that these names did not designe a concurrence of sundry thinges , or a diuers disposition of the partes of any thing , out of which some effect resulted ; which the vnderstanding considering all together , hath expressed the notion of it by one name : but haue imagined , that euery one of these names had correspondent vnto it , some reall positiue entity or thing , seperated ( in its owne nature ) from the maine thing or substance in which it was , and indifferent to any other substance ; but in all vnto which it is linked , working still that effect , which is to be expected from the nature of such a quality , or action , &c. And thus , to the very negatiues of thinges , as to the names of pointes , lines , instantes , and the like , they haue imagined positiue Entities to correspond : likewise , to the names of actions , places , and the like , they haue framed other Entities : as also to the names of colours , soundes , tastes , smels , touches , and the rest of the sensible qualities , they haue vnto euery one of them , allotted speciall Entities ; and generally to all qualities whatsoeuer . Whereas nothing is more euidēt , then that Aristotle meaned by qualities no other thing , but that disposition of partes , which is proper to one body , and is not found in all : as you will plainely see , if you but examine , what beauty , health , agility , science , and such other qualities are ; ( for by that name he calleth them ; and by such examples , giueth vs to vnderstand what he meaneth by the word Quality ) the first of which is nothing else , but a composition of seuerall partes and colours , in due proportion to one an other : the next , but a due temper of the humours , and the being of euery part of the body , in the state it should be : the third , but a due proportion of the spirits and strength of the sinnewes : and the last , but ordered Phantasmes . Now when these peruerters of Aristotle haue framed such Entities , vnder that conception which nature hath attributed to substances , they do immediately vpon the nicke , with the same breath that described them as substances , deny them to be substances : and thus they confound the first apprehensions of nature , by seeking learned and strained definitions for plaine thinges . After which , they are faine to looke for glew and paste , to ioyne these entities vnto the substance they accompany : which they find with the same facility , by imagining a new Entity , whose nature it is to do that which they haue neede of . And this is the generall course of their Philosophy ; whose great subtility , and queint speculations in enquiring how thinges do come to passe afford no better satisfaction then to say vpon euery occasion , that there is an Entity which maketh it be so . As if you aske them , how a wall is white , or blacke ? They will tell you , there is an Entity or Quality , whose essence is to be whitenesse or blackenesse , diffused through the wall . If you continue to aske , how doth whitenesse sticke to the wall ? They reply , that it is by meanes of an Entity called Vnion , whose nature it is actually to ioyne whitenesse and the wall together . And then if you enquire how it cometh to passe , that one white is like an other ? They will as readily answere , that this is wrought by an other Entity , whose nature is to be likenesse , and it maketh one thing like an other . The consideration of which doctrine , maketh me remember a ridiculous tale of a trewant schooleboyes latine : who vpon a time when he came home to see his frendes , being asked by his father , what was latine for bread ? answered breadibus ; and for beere ? beeribus ; and the like of all other thinges he asked him , adding only a termination in Bus , to the plaine English word of euery one of them : which his father perceiuing and ( though ignorant of Latine ) yet presently apprehending , that the mysteries his sonne had learned , deserued not the expence of keeping him at schoole , bad him immediately putt of his hosibus and shoosibus , and fall to his old trade of treading Morteribus . In like manner , these great Clerkes do as readily find a pretty Quality or moode , whereby to render the nature or causes of any effect in their easy Philosophy , as this Boy did a Bus to stampe vpon any English word , and coyne it into his mockelatine . But to be serious , as the weight of the matter requireth , lett these so peremptory pretenders of Aristotle , shew me but one text in him , where he admitteth any middle distinction ( such as those moderne Philosophers do , and must needes admitt , who maintaine the qualities we haue reiected ) betwixt that which he calleth Numericall , and that which he calleth of Reason , or of Notion , or of Definition , ( the first of which we may terme to be of , or in thinges ; the other to be in our heades , or discourses : or the one Naturall , the other Logicall : ) and I will yield that they haue reason , and that I haue grossely mistaken what he hath written , and that I do not reach the depth of his sense . But this they will neuer be able to do . Besides , the whole scope of his doctrine , and all his discourses and intentions , are carryed throughout , and are built vpon the same foundations , that we haue layed for ours . Which being so , no body can quarrell with vs for Aristotles sake ; who as he was the greatest Logician , and Metaphysitian , and Vniuersall scholler peraduenture that euer liued ; and was so highly esteemed , that the good turne which Sylla did the world in sauing his workes , was thought to recompence his many outragious cruelties and tyranny ; so his name must neuer be mentioned among schollers , but with reuerence , for his vnparalleled worth ; and with gratitude for the large stocke of knowledge he hath enriched vs with . Yet withall we are to consider , that since his raigne was but at the beginning of sciences , he could not chose but haue some defects and shortenesses , among his many great and admirable perfections . THE SECOND TREATISE ; DECLARING , THE NATVRE AND OPERATIONS OF MANS SOVLE ; OVT OF WHICH , THE IMMORTALITY OF REASONABLE SOVLES , IS CONVINCED . Pro captu Lectoris , habent sua fata libelli . THE PREFACE . IT is now high time for vs to cast an eye vpon the other leafe of our accounts : or peraduenture I may more properly say , to fall to the perusall of our owne accountes : for hitherto , our time and paines haue beene taken vp , in examining and casting the accountes of others : to the end , that from the foote and totall of them , we may driue on our owne the more smoothly . In ours then , we shall meete with a new Capitall ; we shall discouer a new world , of a quite different straine and nature from that which all this while we haue employed ourselues about . We will enter into them , with taking a suruay of the great Master of all that large family , we haue so summarily viewed : I meane of Man , as he is Man : that is , not as he is subiect to those lawes whereby other bodies are gouerned ( for therein he hath no praeeminence , to raise him out of their throng : ) but as he exceedeth the rest of creatures , which are subiect to his managing : and as he ruleth ouer nature herselfe , making her serue his designes ; and subiecting her noblest powers , to his lawes , and as he is distinguished from all other creatures whatsoeuer . To the end we may discouer , whether that principle in him , from whence those actions do proceede which are properly his , be but some refined composition , of the same kind we haue already treated of : or whether it deriueth its source and origine , from some higher spring and stocke , and be of a quite different nature . Hauing then by our former Treatise mastered the oppositions , which else would haue taken armes against vs , when we should haue beene in the middest of our aedifice ; and hauing cleared the obiections which lay in our way , from the peruerse Qualities of the soules neighbours , the seuerall common wealthes of Bodies : we must now beginne with Dauid to gather together our Materialls ; and to take a suruay of our owne prouisions : that so we may proceed with Salomon , to the sacred building of Gods temple . But before we goe about it , it will not be amisse , that we shew the reason , why we haue made our porch so great , and haue added so long an entry , that the house is not likely to haue therevnto a correspondent bulke : and when the necessity of my doing so , shall appeare , I hope my paines will meete with a fauourable censure , and receiue a faire admittance . We proposed vnto our selues to shew that our soules are immortall : wherevpon , casting about to find the groundes of immortality , and discerning it to be a negatiue , we conceiued that we ought to beginne our search , with enquiring What Mortality is ; and what be the causes of it . Which when we should haue discouered , and haue brought the soule to their teste , if we found they trēched not vpon her , nor any way concerned her condition , we might safely conclude , that of necessity she must be immortall . Looking then into the causes of mortality , we saw that all bodies round about vs were mortall : whence perceiuing that mortality extended it selfe as farre as corporeity , we found our selues obliged , if we would free the soule from that law , to shew that she is not corporeall . This could not be done without enquiring what corporeity was . Now it being a rule among Logitians , that a definition can not be good , vnlesse it comprehend and reach to euery particular of that which is defined ; we perceiued it impossible to know compleatly , what a Body is , without taking a generall view of all those thinges , which we comprise vnder the name and meaning of Bodies . This is the cause , we spent so much time in the first Treatise : and I hope to good purpose ; for there we found , that the nature of a Body , consisted in being made of partes : that all the differencies of bodies , are reduced to hauing more or lesse partes , in comparison to their substance , thus and thus ordered : and lastly , thall all their operations , are nothing else but locall motion , which followeth naturally out of hauing partes . So as it appeareth euidently from hence , that if any thing haue a being , and yet haue no partes ; it is not a body , but a substance of an other quality and condition : and consequently , if we can find the soules Being to be without partes , and that her operations , are no locall translation ▪ we euidently conclude her to be an immateriall or spirituall substance . Peraduenture it may be obiected , that all this might haue beene done a much shorter way then we haue taken ; and that we needed not haue branched our discourse , into so many particulars , nor haue driuen them so home , as we haue done : but that we might haue taken our first rise from this ground , ( which is as euident , as light of Reason can make it ) that seeing we know biggenesse and a Body , to be one and the same , as well in the notion as in the thing ; it must of necessity follow , that what hath not partes , nor worketh , nor is wrought vpon by diuision , is not a body . I confesse , this obiection appeareth very reasonable , and the consideration of it weighed so much with me , as , were all men of a free iudgement , and not imbued with artificiall errours , I would for its sake , haue saued my selfe a great deale of paines : but I find ( as in the former Treatise I haue frequently complained of ) that there is crept into the world a fansy so contrary to this pregnant truth , and that it is so deepely settled in many mens minds ( and not of the meanest note , ) as all we haue said , is peraduenture too litle to roote it out . If any that being satisfyed with the rationall maxime we euen now mentioned , and therefore hath not deemed it needefull , to employ his time in reading the former Treatise , should wish to know how this is come to passe , I shall here represent vnto him , the summe of what I haue more at large scattered in seuerall places of the former Treatise ; and shall entreate him to consider , how nature teacheth vs to call the proprieties of thinges whereby one is distinguished from an other , the Qualities of those thinges ; and that according to the varieties of them , they haue diuers names suted out to diuers of them ; some being called Habites , others Powers ; and others by other names . Now what Aristotle , and the learned Grecians did meane by these thinges , is cleere by the examples they giue of them : they terme Beauty and Health , Habites : the dispositions of our bodies to our bodily motions , Powers ; as strength ( which is the good temper of the sinewes ) a Power ; likewise Agility , a Power ; so they vse the names of the concoctiue , the nutritiue , the retentiue , the excretiue , Power ; the health of the eyes , the eares , the nosethrills , &c : they call the Powers of seeing , of hearing , of smelling , &c : and the like of many others . But later Philosophers , being very disputatiue , and desiring to seeme ignorant of nothing ( or rather , to seeme to know more then any that are gone before them and to refine their conceptions ) haue taken the notions , which by our first Masters were sett for common and confused explications of the natures , ( to serue for conueniency and succinctenesse of discourse ) to be truly and really particular Entities , or thinges of themselues : and so haue filled their bookes , and the schooles , with vnexplicable opinions , out of which no account of nature can be giuen : and which is worse , the way of searching on , is barred to others ; and a mischieuous error is growne into mens beliefes , that nothing can be knowne . By this meanes they haue choaked the most plaine and euident definition of a body ; bringing so many instances against it , that vnwary men are forced to desert and deny the very first notions of nature and reason : for in truth , they turne all bodies into spirits , making ( for example ) heare , or cold , to be of it selfe indiuisible , a thing by it selfe , whose nature is not conceiuable ; not the disposition or proportion of the partes of that body which is said to be hoat or cold ; but a reall thing , that hath a proper Being and nature peculiar to it selfe ; whereof they can render you no account : and so , may as well be against the notion of a body as not : for if light , the vertue of the loadestone , the power of seing , feeling &c , be thinges that worke without time , i● an instant ; if they be not the dispositions of partes as partes , ( whose nature is , to be more or lesse , to be next or farre off , &c : ) how can it be truly said , that the notion of a body , is to be of partes ? For if this be a true definition of a body , it followeth that all corporeall qualities and actions must likewise be some disposition and order of partes as partes : and that what is not so , is no body , nor bodily quality or propriety . This then was it that obliged me to go so farre about , and to shew in common , how all those effects which are so much admired in bodies , are , or may be made and continued by the sole order of quantitatiue partes and locall motion : this hath forced vs to anatomise nature , and to beginne our dissection , with what first occurreth vnto our sense from a body . In doing which , out of the first and most simple notion of Biggenesse or Quantity , we found out the prime diuision of Bodies , into Rare and Dense : then finding them to be the Qualities of diuiding and of being diuided ( that is , of locall motion ) we gained knowledge of the common properties of Grauity and Leuity : from the combination of these , we retriued the foure first Qualities : and by them , the Elements . When we had agreed how the Elements were made , wee examined how their action and composition , raiseth those second qualities , which are seene in all mixt bodies , and doe make their diuisions . Thence , proceeding into the operations of life , we resolued , they are composed and ordered meerely by the varieties of the former : nay , that sense and fantasy ( the highest thinges we can discerne out of man ) haue no other source , but are subiect to the lawes of partes , and of Rarity and Density ; so that in the end we became assured of this important Maxime : That nothing whatsoeuer we know to be a Body , can be exempted from the declared lawes , and orderly motions , of Bodies : vnto which , lett vs adde two other positions , which fell also within our discouery : the first that it is constantly found in nature , that none of the bodies we know , do moue themselues ; but their motion must be founded in some thing without them : the second , that no body moueth an other , vnlesse it selfe be also moued : and it will follow euidently out of them , ( if they be of necessity and not preuaricable ) that some other Principle beyond bodies , is required to be the roote and first ground of motion in them : as Mr. White hath most acutely aud solidely demonstrated , in that excellent worke , I haue so often cited in my former Treatise . But it is time we should fall to our intended discourse , leauing this point settled by what we haue already said , that if we shew our soule , and her operations , to be not composed of partes , we also therein conclude , that she is a spirituall substance , and not a body . Which is our designe and intention in this Treatise . And for this intent , we must looke vpon those actions of man , which are peculiarly his : and vpon those thinges which result out of them , and are called , Opera or labores hominum ; as houses , Townes , Tillage , Handicrafts , Armes , shippes , Commonwealthes , Armies , Bookes , and the like ; in which great mens lifes and thoughts haue beeue spent . In all these we find one generall thridde , to runne quite through them ; and that all of them are composed of the same stuffe , and are built vpon the same foundation : which is , a long chaine of discourses , whereof euery little part or linke is that which schollers do call a Syllogisme : and Syllogismes we know are framed of enuntiations ; and they of single or vncomposed apprehensions . All which are actions wrought by the vnderstanding of a man. But beyond these , we can not proceede to any further subdiuision of partes , and containe our selues within the orbe of humane Actions ; for simple apprehensions , can not be further resolued into other partes , beyond the degree of apprehensions , and yet still remaine actions peculiar to a man : so that we may be sure , we shall haue left nothing out of enquiry , concerning Mans actions as he is Man , if we beginne with anatomizing his first bare apprehensions ; and so goe on by degrees , compounding them , till we come to faddome those great and admirable machines of bookes and workes , which he ( as I may say ) weaueth out of his owne bowels ; and the like of which , is done by no other creature whatsoeuer , vpon the face of our contemptible Earth . These then ( which are all comprised vnder the names of Apprehensions , of Enuntiations or Iudgements , and of Discourses ) shall be the subiect of this second Treatise : and in it , we will first consider these operations in themselues ; which being done , we will endeauour to proue out of the nature and manner of performing them , that the soules vnto whom they belong , are Immateriall and Immortall . THE SECOND TREATISE ; DECLARING , THE NATVRE AND OPERATIONS OF MANS SOVLE . THE FIRST CHAPTER . Of simple Apprehensions . THAT we may duely vnderstand , 1 what a right Apprehension is , lett vs consider the preeminence that a man who apprehendeth a thing rightly , hath ouer him who misseth of doing so . This latter can but roue wildely at the nature of the thing he apprendeth ; and will neuer be able to draw any operation into act , out of the apprehension he hath framed of it . As for example : if a man be to worke vpon gold , and by reason of its resemblance vnto brasse , hath formed an apprehension of brasse , insteed of an apprehension of gold , and then ( knowing that the action of fire , will resolue brasse into its least partes , and seuer its moist from its drye ones ) will go about to calcine gold in the same manner as he would do brasse ; he will soone find that he looseth his labour ; and that ordinary fire is not an adequate Agent to destroy the homogeneall nature , and to seuer the minute partes of that fixed mettall : all which happeneth , out of the wrong apprehension he hath made of gold . Whereas on the other side , he that apprehendeth a thing rightly , if he pleaseth to discourse of what he apprehendeth , findeth in his apprehension all the partes and qualities , which are in the thing he discourseth of : for example , if he apprehendeth rightly a knife , or a beetle , or a siuue , or any other thing whatsoeuer ; in the knife he will find hafte and blade ; the blade of iron , thicke on the backe , and thinne on the edge ; tempered to be hard and tough ; thus beaten , so ground , in such manner softened , thus quenched , and whatsoeuer else concerneth the Being or the making of a knife : and all this he draweth out of his notion or apprehension of a knife ; which is , that it is an instrument fitted to cutt such and such thinges , in such a manner : for hence he findeth , that it hath an haft , fitt to hold it by in ones hand , to the end it may not hurt the hand , whiles it presseth vpon the knife ; and that the blade is apt to flide in betwixt the partes of the thing which is to be cutt , by the motion of being pressed or drawne by the hand : and so he proceedeth on , descending to the qualities of both partes ; and how they are to be ioyned , and held fast together . In the like manner , he discourseth of a beetle , of a siuue , or of whatsoeuer else cometh in his way . And he doth this , not only in such manufacturers as are of mans inuention ; but ( if he be capable ) he doth the like in beastes , in birdes , in trees , in herbes , in fishes , in fossiles , and in what creature soeuer he meeteth withall , within the whole extent of nature . He findeth what they are made for : and hauing discouered natures ayme in their production , he can instruct others , what partes and manner of generation they haue , or ought to haue : and if he that in this manner apprehendeth any thing rightly , hath a minde to worke vpon it , eyther to make it , or to vse and order it to some end of his owne ; he is able by his right apprehension , to compare it vnto other thinges ; to prepare what is any way fitting for the making of it ; to apply it vnto what it will worke its effect vpon ; and to conserue it from what may wrong or destroy it : so , if he haue framed a right apprehension of a siuue , he will not employ it in drawing water ; if of a beetle , he will not go about to cutt with it : neyther will he offer , if he haue a due apprehension of a knife , to cutt stone or steele with it , but wood , or what is softer . He knoweth what will whette and maintaine the edge of it ; and vnderstandeth what will blunt or breake it : In fine , he vseth it in such sort , as the knife it selfe ( had it knowledge and will ) would wish to be vsed ; and moueth it in such a manner , as if it had power of motion , it would moue it selfe : he goeth about the making it , euen as nature would do , were it one of her plantes : and in a word , the knife in this apprehension made in the man , hath those causes , proprieties , and effects , which are naturall vnto it ; and which nature would giue it , if it were made by her ; and which are propotionable to those partes , causes , proprieties , and effects , that nature bestoweth on her children and creatures , according to their seuerall essences . 2 What then can we imagine , but that the very nature of a thing apprehended , is truly in the man , who doth apprehend it ? And that to apprehend ought , is to haue the nature of that thing within ones selfe ? And that man , by apprehending , doth become the thing apprehended ; not by change of his nature vnto it , but by assumption of it vnto his ? Here peraduenture some will reply , that we presse our inference to farre : and will peremptorily deny the thinges reall being in our minde , when we make a true and full apprehension of it ; accounting it sufficient for our purpose , that some likenesse , or image of the thing be there ; out of which , we may draw all th●se , whether contemplations , or workes , or disposals of the thing . But by that time this obiection is throughly looked into , and that so much as they allow is duely examined , I beleeue we shall find our quarrell to be only about the word , not about the matter : and that indeede , both of vs , do meane the same , how be it diuersly conceiued : and that in substance their expression , in what they graunt , importeth the same of ours doth : which , it is true , they first deny in wordes ; but that may be , because the thing is not by them rightly vnderstood . Lett vs then discusse the matter particularly . What is likenesse , but an imperfect vnity betweene a thing , and that which it is said to be like vnto ? If the likenesse be imperfect , it is more vnlike then it is like vnto it : and the liker it is , the more it is one with it ; vntill at length , the growing likenesse may arriue to such a perfection , and to such a vnity with the thing it is like vnto , that then , it shall no longer be like , but is become wholy the same , with what formerly it had but a resemblance of . For example , lett vs consider , in what consisteth the likenesse vnto a man , of a picture drawne inblacke and white representing a man : and we shall find , it is only in the proportions of the limbes and features ; for the colours , the bulke , and all thinges else are vnlike ; but the proportions are the very same , in a man and in a picture ; yet that picture is but a likenesse , because it wanteth biggenesse and colour : giue it them ; and neuerthelesse it will yet be but a likenesse , because it wanteth all the dimensions of corporeity or bulke , which are in a mans body : adde also those to it ; and still it will be but a likenesse or representation of a man , because it wanteth the warmeth , the softenesse , and the other qualities of a liuing body , which belong to a man : but if you giue it all these , then it is no longer a likenesse or image of a liuing creature , but a liuing creature indeede ; and if peraduenture this liuing creature do continue still to be but the likenesse of a man , it is because it wanteth some perfections or proprieties belonging to a man : and so in that regard , is vnlike a man : but if you allow it all those , so that in nothing it be vnlike , then your taking away all vnlikenesse , taketh away likenesse too : and as before of dead , it became a liuing creature , so now of an other liuing creature , it becometh a man , and is no longer like a mā . You see then plainely the reason , why that , which we call a like thing , is not the same ; for in some part it is dislike : but if the likenesse were complete in euery regard , then it were no longer to be called like , but the very thing it selfe : and therefore we may conclude , that if the likenesse of a thing , which the obiection alloweth to be in our knowledge , do containe all that is in the thing knowne , then it is in truth , no more a likenesse , but the very knowne thing it selfe : and so what they graunt , amounteth to as much as we require ; though att the first they go about to exclude it . 3 Hauing thus concluded , that when we apprehend any thing , that very thing is in vs ; lett vs in the next place examine , how it cometh thither , and what it is there . Which we shall best do , by anatomising , and looking narrowly into the nature of such apprehensions , as we dayly make of thinges . It is true we said euen now , that we can not diuide the actions of mans mind , further then into apprehensions ; and therefore we called them simple and vncomposed : and with good reason ; for if we reflect vpon the operations of our mind , we shall euidently perceiue , that our bare apprehensions , and only they , are such : but withall we must acknowledge , that all the apprehensions we make of thinges coming vnto vs by our senses , are composed of other more single apprehensions , and may be resolued into them : all which are as it were the limbes and partes , that make vp and constitute the other totall one . 4 Lett vs make vse of our former example , and dissect the apprehension we make of a knife : I find in my vnderstanding that it is a thing so long , so broade , so sharpe , so heauy , of such a colour , so moulded , so tempered &c , as is fitt to cutt withall . In this totall appr●hension , I discouer three kindes of particular apprehensions , euery one more simple and refined then the other . The highest of them , and the foundation vpon which the others are built , is the notion of Being : which is of so high , and of so abstracted a nature , that we can not retriue wordes to expresse in what manner we conceiue it ; but are faine to content our selues with the outward sound of a word , by whi●h , without discribing our owne , we stirre vp a like conception in an other : and that is the word ●s , by which we intimate the Being of the thing we apprehend . And this notion can be in our minde , without inferring any other : and therefore is the simplest of all others : which of necessity , must imply it , and can not be without it , although it can be without them . 5 Our next apprehension is of that which hath Being : and is expressed by the word Thing . This is not so simple as the former ▪ for it is composed of it , and of what receiueth it ; of Being , and of what hath Being : yet it is much simpler then the next degree of apprehensions , which is caused in our mind by the great variety of thinges , that come thither through our senses ; and can be conceiued without any of them , though none of them can without it ; for I can haue in me the notion of a thing , abstracting from all accidents whatsoeuer ; as of magnitude , of figure , of colour , of resemblance , or the like : but I can not conceiue it to be long , or sharpe , or blew , &c , without allowing it first to be somewhat or something , that is in such sort affected : so that the apprehension of a thing , or of that which hath Being , is the basis of all our other subsequent apprehensions ; as the apprehension of Being , is the basis of the apprehension of a thing : for had it not Being , it were not a thing ; and were it not a thing , it could not be said to be a long thing or a sharpe thing ; nor indeede that it were long or sharpe : for to be so , doth include Being ; and what hath Being , is a Thing . And thus we may obserue , how the bulke of our apprehensions is composed of something aduentitious , and of something formerly within vs , which is of a very different nature from all the others ; and yet so fitted and necessary to them , that none of them can be without it , although it not only can be , but is best conceiued without relation to any of them . We shall easily discerne , 6 of how different a straine this conception of Being , is from all others , that enter by our senses , ( as from the conceptions of colours , of soundes , and the like ) if we but reflect vpon that act in vs , which maketh it ; and then compare it with the others : for we shall find , that all they do consist in , or of certaine respects betwixt two thinges ; whereas this of Being , is an absolute and simple conception of it selfe , without any relation to ought else ; and can not be described or expressed with other wordes , or by comparing it to any other thing : only we are sure , we vnderstand and know what it is . But to make this point the clearer , it will not be amisse to shew more particularly , wherein the other sort of apprehensions are different from this of Being ; and how they consist in certaine respects betweene differēt thinges , and are knowne only by those respects : whereas this is knowne only in it selfe ; abstracting from all other thinges whatsoeuer . An example will do it best : when I apprehend the whitenesse in the wall , I may consider how that white , is a thing which maketh such an impression vpon my fantasy ; and so accordingly , I know or expresse the nature of white , by a respect or proportion of the wall , to worke vpon my fantasy . In like manner , if we take a notion that ariseth out of what entereth immediately by our senses , ( for by ioyning such also to the notion of Being , we make ordinary apprehensions ) we shall find the same nature : as when I consider how this white wall , is like to an other white wall , the apprehension of likenesse that I haue in my mind , is nothing else , but a notion arising out of the impression , which both those walles together , do make vpon my fantasy ; so that , this apprehension is as the former , a certaine kind of respect or proportion of the two walles to my imagination : not as they make their impressions immediately vpon it , but as an other notion ariseth , out of comparing the seuerall impressions , which those two white walles made in it . Lett vs proceede a litle further , 7 and examine what kind of thing that is , which we call respect or proportion , and where it resideth . We shall find , that there is a very great difference , betweene what it is in it selfe , or in its owne essence , and what it is in the thinges that are respectiue : for in them , it is nothing else but the thinges , being plainely and bluntly what they are really in themselues : as for example , two white walles to be like , is in them nothing else , but each of them to be white : and two quantities to be halfe and whole , is in them nothing else , but each quantity to be iust what it is . But a respect in its owne nature , is a kind of tye , comparison , tending , or order , of one of those thinges to an other ; and is no where to be found in its formall subsistence , but in the apprehension of man : and therefore it can not be described by any similitude , nor be expressed by any meanes ▪ but ( like Being ) by the sound of a word , which we are agreed vpon to stirre vp in vs such a notion ; for in the thinges , it is not such a thing as our notion of it is : ( which notion is that , which we vse to expresse by prepositions and coniunctions , and which Aristotle and Logitians expresse in common , by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ad ) and therefore there is nothing out of vs , to paint it by : as I could do white , or square , or round , or the like ; because these haue a being in the thinges that are white , or square &c , and consequently they may be expressed by others of the like nature : but the likenesse that one white hath to an other , or the respect that eyther of them hath to mans imagination , is only in Man ; who by comparing them , giueth birth to the nature and Being of respect . 8 Out of this discourse , we may collect two singularities of man ; which will much import vs , to take particular notice of ▪ the one is , that Being or a thing ( the formall notion of both which is meerely Being ) is the proper affection of man ; for euery particular thing is in him , by being ( as I may say ) grafted vpon the stocke of Existence or of Being : and accordingly we see , that whatsoeuer we speake of , we say it is something : and whatsoeuer we conceiue , we giue it the nature of a thing ; as when we haue said , the wall is white , we frame whitenesse as a thing : so did we immediately before speaking of Respect , we tooke respect as it were a thing and enquired , where it is : so that it is euident , that all the negotiation of our vnderstanding , tradeth in all that is apprehended by it , as if they were thinges . The other singularity we may obserue in man is , that he is a comparing power ; for all his particular knowledges , are nothing else but respects or comparisons betweene particular thinges : as for example , for a man to know heate , or cold &c , is to know , what effects fire or water &c , can worke vpon such or such bodies . 9 Out of the first of these proprieties it followeth , that what affecteth a man , or maketh impression vpon his vnderstanding , doth not thereby loose its owne peculiar nature , nor is it modifyed to the recipient ; the contrary of which , we see happeneth perpetually in bodies : obserue the sustenance we take ; which that it may be once part of our body , is first changed into a substance like our body , and ceaseth being what it was : whē water or any liquid body is receiued into a vessell , it looseth its owne figure , and putteth on the figure of the vessell it is in : if heate entereth into a body that is already hoat , that heate becometh thereby more heate ; if into a cold body , it is conuerted into warmeth : and in like manner , all other corporeall thinges are accommodated to the qualities of the recipient ; and in it , they loose their owne proper termes and consistences : but what cometh into the vnderstanding of a man , is in such sort receiued by him or ioyned to him , that it still retaineth its owne proper limitations and particular nature ▪ notwithstanding the assūption of it vnto him : for Being is ioyned to euery thing there ; since ( as we haue said ) it is by Being that any thing cometh thither : and consequently this stocke of Being , maketh euery graft that is inoculated into it , Be what of its owne nature it is ; for Being ioyned to an other notion , doth not change that notion , but maketh it be what it was before ; sithence if it should be changed , Being were not added to it : as for example , adde Being to the notion of knife , and it maketh a knife , or that notion , to Be a knife : and if after the addition , it doth not remaine a knife , it was not Being , that was added to a knife . Out of the later of the singularities proper to man , 10 it followeth , that multitude of thinges may be vnited in him , without suffering any confusion among themselues ; but euery one of them , will remaine with its proprieties , and distinct limitations : for so of necessity it must be , when that which vniteth them to him , is the comparing of them to something besides themselues : which worke could not be performed , vnlesse what is to be compared , do retaine exactly its owne nature , whereby the comparison may be made : no more then one can weigh two quantities one against an other , vnlesse he keepe asunder what is in each scale , and keepe all other weights from mingling with them : and accordingly we see , that we can not compare blacke to white , or a horse to an oxe , vnlesse we take together , the properties by which blacke differeth from white , or an oxe from a horse : and consequently , they must remaine vnmingled and without confusion , precisely what in themselues they are , and be different in the sight of the comparer . But indeede , if we looke well into the matter , we shall find , that setting a side the notion of Existence or of Being , all our other notions are nothing else , but comparisons and respects : and that by the mediation of respects , the natures of all thinges are in vs : and that by the varying of them , we multiply our notions : which in their first diuision , that reduceth their seuerall kindes into generall heades , do encrease into the tenne famous tribes , that Logitians call Predicaments : and they do comprehend vnder them , all the particular notions that man hath , or can haue , according to the course of knowledge in this life . Of which Predicaments the seuen last are so manifestly respectiue , that all men acknowledge them to be so . Substance we haue already shewed to haue a respect vnto Being ▪ Quantity we proued in the first Chapter of the former Treatise of the nature and of the operation of Bodies , to consist in a respect vnto partes . Quality is diuided into foure branches : whereof Power is clearely a respect to that ouer which it hath power , or from which it may suffer . Habite is a respect to the substance wherein it is ; as being the property by which it is well or ill , conueniently or inconueniently affected , in regard of its owne nature ; as you may obserue in health , or sicknesse , or the like . The passible Qualities are those which we haue explicated , in discoursing of the Elements and of Mixtes ; and whose natures we haue there shewed do consist in respects of acting or of suffering . Figure or shape ( which is the last branch of the diuision of the Predicament of Quality ) is nothing else , but a certaine disposition of one part of a body to an other . And so you see , how all the tenne Predicaments do consist purely in diuersity of Respects : and by consequence , all our conceites and notions ( excepting that of Being , which is the stocke , vpon which all the rest are grafted ) are nothing else , but various respects ; since all of them whatsoeuer , are comprised vnder those generall heades . Concerning which , we shall not neede to dilate ourselues any further ; seeing they are to be found in Aristotle , and in his Commentators , largely discoursed of . 11 In the next place , lett vs obserue , how our vnderstanding behaueth it selfe , in considering and in apprehending these respects . We haue already declared , that the variety of our notions , doth arise out of the respects which diuers thinges haue to one an other : hence will follow , that of the same thing , we may haue various notions : for comparing it to different thinges , we shall meete with different respects betweene them ; and consequently , we shall consider the same thing , vnder different notions : as when we consider an apple , vnder the notions of greenenesse , of sweetnesse , of roundenesse , of mellownesse &c : in such sort , as we haue amply declared in the first Treatise , and therefore neede not here enlarge ourselues any further vpon this particular . Now these notions are so absolutely seuered one from an other , and euery one of them hath such a completenesse within it selfe , that we may vse any one of them , without meddling at all with any of the others . And this we do two seuerall wayes : the one , when our māner of apprehension determineth vs to one precise notion , which is so summed vp within it selfe , as it not only abstracteth from all other notions , but also quite excludeth them , and admitteth no society with them . The other way is , when we consider a thing vnder a determinate notion , yet we do it in such a manner , that although we abstract from all other notions , neuerthelesse we do so , rather by neglecting then by excluding them : and euen in the manner of our expression of it , we insinuate that there are other notions ( without specifying what ) belonging vnto it . Of the first kind of notions , are whitenesse , weight , heate , and such like , ( whose names are called abstracted termes ) which although they arise out of our comparing of the thinges that are white , heauy , hoat , &c : to our fantasy , or to other thinges ; yet these notions are so precise , and shutt vp within themselues , that they absolutely exclude all others , ( as of long , short , square , rough , sharpe , or whatsoeuer else ) which may in the thinges accompany the whitenesse , weight , heate , &c , that our consideration is then busied only withall Of the second kind of abstracted notions , are white , heauy , hoat &c ( whose names , expressing them , are called concrete termes : ) which although they cause in vs no other apprehensions then of whitenesse , of weight , of heate &c : yet they are not so rigorously paled in , as the others are , from admitting society with any besides ; but do imply tacitely , that the thing which is white , heauy , hoat &c : hath besides that , some other consideration belonging vnto it ( whatsoeuer it be ) which is not expressed . Now in this later abstraction , it happeneth sometimes , that the notion expressed , hath but an accidentall connexion with the other notions , that are in the thing vnexpressed : as for example ; it is meerely accidentall to the white wall as it is white , to be high or lowe , of stone , of plaster , or the like . But otherwhiles , the expressed notion is so essentiall to the concealed ones , that they can not be without it : as when we apprehend a clouen foote ; although this apprehension do abstract from all other notions besides clouenfootednesse ( if so I may say ) yet , ( as aboue we haue declared ) it is in such a manner , that it implyeth other considerations , not yet expressed , in that clouen foote : among which , some may be of that nature , that they can not haue a Being without presupposing clouenfootednesse ; but others may be meerely accidentall to that notion : as ( for instance sake ) lett one be , that the foote is clouen into three partes ; and lett an other be , that it is blacke or hairy ; of these , this later notion of blacke or hairy , is of the first kind of abstractions , which we said had but an accidentall connexion with that which comprehended them without expressing them : for other thinges besides the clouen foote , may be blacke or hairy ; in such sort as height or lownesse , to be of stone or of plaster , may belong vnto other structures besides the white wall : but to be clouen footed into three partes , doth so necessarily depend of being clouen footed in generall , ( which implyeth this particular ) and so directly includeth it , as it can not subsist without clouenfootednesse : for though we may conceiue a foote to be clouen , without determining in our apprehension , into how many toes it is clouen ; yet we can not conceiue it to haue three , foure , or fiue toes , without apprehending it to be clouen : so that in such like apprehensions , the notion which is expressed , is so essentiall to the notion that is concealed and added vnto it , as the concealed one can not be conceiued without the expressed one ; and whensoeuer it is mentioned , the other is necessarily also brought in , and affirmed with it . Now , 12 some of these later kindes of notions , ( in which what is expressed is essentiall to what is concealed ) may be of such a nature , as to be capable of receiuing the addition of sundry other notions , so repugnāt vnto one an other , that they can not agree together in one subiect ; and yet that generall notion , without determining any of the others , be indifferent to the contrary additions that include it , and belong as much to any one , as to any other of them : and so consequently , whatsoeuer may be affirmed , and is true , of the primary notion , may as well be affirmed , and is as true , of the seuerall particulars , arising out of the repugnant additions . Such a notion , Logitians terme an Vniuersal one : that is , one that reacheth indifferently and equally to all the particulars comprised vnder it . As for example : to the notion of a liuing creature , may be added the notions of Reasonable and vnreasonable : which first notion , when it is barely expressed , it determineth no one of the two secondary notions , more then it doth the other ▪ but is alike indifferent to eyther ; and whatsoeuer belongeth to a liuing creature , belongeth entirely both to a man and to a beast : yet no one thing , can be both reasonable and vnreasonable . In like manner when I say , a man is a discursiue creature ; vnder this word man , there lyeth a notion , by which may be signifyed any particular man , as Thomas , Iohn , William , &c : though of it selfe , it determine no one man whatsoeuer : and consequently , euery one of these particular men , must be allowed to be a discursiue creature , because the being such , belongeth vnto the notion of man , and that notion vnto all the particulars of Thomas , Iohn , Willian , &c : and yet no particular man can be both Thomas and Iohn , or Iohn and Willian , &c. In this kinde of notion , we may obserue yet one propriety more : which is , that of it selfe , and in its common terme , it doth not cause ones thought to range vnto seuerall obiects ; nor doth it imply that there are many particulars comprised vnder it : yet if there be neuer so many , that conceite will fitt them euery one ; and if there be but one , still it will be no lesse accommodated to that one . As for example : He that maketh a right apprehension of a sunne , doth not by that conception determine , whether there be many sunnes or but one : and if euery one of the starres ( which we call fixed ) be sunnes to other earthes , it fitteth them all ; and if there be no other sunne , then that which shineth to vs , it is satisfyed and taken vp with that : so likewise ; before the production of Eue , the notion of a man was as fully taken vp by Adam alone , as it is now by his numerous progeny that filleth the world : nor doth our vnderstanding , when that terme is pronunced , consider ( out of the force of the terme ) whether there be many men , or only one . 13 An other propriety in mans apprehension not much vnlike to this , is , that he is able to comprise a multitude in one indiuisible notion ; and yet , that notion expresse the multiplicity of what it containeth : as we see in numbers , where the indiuisible conception of tenne , a hundred , a thousand , &c , doth plainely expresse the subiect to be many ; and yet that notion of the nūber bindeth thē vp ( as I may say ) into one bundle , that in it selfe admitteth no diuision , nor will permitt that the least part be taken from it ▪ for if it be , the whole bundle is destroyed and vanisheth : as when I take tenne , if one be diminished from it , it is no longer tenne , but nine . It fareth in like manner with the conceptions we frame of All , and Euery one , as it doth with numbers ; for if but one be deficient , it is but a part , and not all , or euery one : so that these notions do indiuisibily terminate a multitude . And like to this notion , is the name or terme whole , in respect of thinges which as yet haue not diuision , but are capable of being diuided ; for it is so rigorous , that if the least atome or thought be wanting , it is no longer the whole , but only a part . And this is as much as at present appeareth vnto me needefull to be said , concerning single apprehensions : vnlesse I be permitted to adde for a conclusion , 14 this litle note ( which peraduenture might haue beene more properly sert downe in an other place where we discoursed of Being , but that it occurred not then to me ) that apprehension being rooted in the nature of Being , the power of it spreadeth it selfe as farre as the extent of Being : and consequently reacheth to all thinges whatsoeuer ; for whatsoeuer is a thing , hath Being ; and that vnto which Being doth not reach , is nothing . Nay , it is not limited there , but graspeth euen at nothing , and aymeth to make a notion of it , and planteth its generation , by multiplying it selfe by negations of whatsoeuer is . Hence we haue the notions of deafenesse , of dumbenesse , of blindnesse , of lamenesse , of baldenesse , of death , of sinne , and of all euills whatsoeuer , by the want of such goods , as are sensible vnto vs. THE SECOND CHAPTER . Of Thinking and Knowing . HAuing thus declared the nature of single apprehensions , 1 the methode we haue prescribed ourselues , requireth that we examine in the next place , what effect the ioyning of them together may haue ; for from thence do spring Enunciations or Iudgements ; which are in the next ranke after simple apprehensions , and are the materials whereof discourses are immediately framed : as when of the two apprehensions of knife and of sharpe , we make this enunciation , the knife is sharpe . In this enquiry the first thing that occurreth vnto vs , is to consider , in what manner two differing simple apprehensions , do become ioyned to one an other : and we shall find , that they are not tyed together like seuerall distinct thinges in one bundle , or like stones in a heape , where all that are cōprised vnder one multitude , are yet circumscribed within their owne limits , and thereby are wholy distinguished from each other ; but that they are as it were grafted vpon one stocke ; which being common to both , giueth the same life to both ; and so becoming one with each of them , maketh them be one and the same thing betweene themselues . And this is the notion of Being or Existence , in the subiect we speake of : which ( as we haue already shewed ) is the Basis and foundation of all other apprehensions ; and by being common and indifferent to all , is the fittest glew to vnite those that are capable of such coniunction : and accordingly we see , that most of our speech runneth vpon this straine , that this is that , or doth that ( which is as much to say as is doing that ) that Socrates is a man , or that Socrates runneth , ( which signifyeth , is running ) and the like : and since our speech proceedeth from the conceptions of our mind ; it is cleare , that as the wordes which expresse Being or Existence , do ioyne together the other wordes that we vse , ( or at least , the greatest part of them ) so likewise in our mind the apprehension of Being , is the glew that ioyneth our apprehensions corresponding to our wordes . 2 All which will appeare to be said with great reason , if we reflect vpon it ; for when diuerse apprehensions may be thus ioyned together , it is indeed , that one and the same thing affecting vs seuerall wayes and under different considerations ; those different impressions do begett different apprehensions in vs : and so , till we examine the matter , euery one of them seemeth to be a different thing : but when we trace these streames vp to the fountaine head , we discerne that all of them do belong to one and the same thing ; and that by being in that thing , they are among themselues the very same thing , howeuer they affect vs variously ; and therefore may truly be said to be one , as indeed they are : and consequently , nothing is more fitt to ioyne together in our mind those different apprehensions , then the apprehension of Being ; which maketh vs apprehend as one thing , those notions which really , and in the thing it selfe , are but one , as we haue often touched , both in the former Treatise , and lately in this : for this is the way to ioyne thinges in the mind intelligently , and according to the proper nature of the mind ; which receiuing impressions from thinges existent , ought to consider those impressions as they flow from the very thinges , and not as they are in the mind it selfe ; and by mediation of those impressions , must take a suruay of the thinges themselues ; and not stay at the intellectuall impressions they make in her : and consequently , must apprehend those thinges to be one in themselues , ( although in vs they be not so ) according to the course of our originall and legitimate apprehensions of thinges ; which is , as they are existent ; that is , as they are in their owne nature , and in themselues ; and not according to the discourses and secondary apprehensions we make of the images we find of them in our mind . And thus thinges are rightly ioyned by apprehension ; without caution in which particular , we shall runne into great errors in our discourse : for if we be not very carefull herein , we are apt to mistake the vse of the impressions we receiue from thinges , and to ground our iudgements concerning them , according to what we find of them in our mind , and not according to what they are in themselues : which two seuerall considerations , haue quite different faces ; although ( it is true ) those impressions are made by the thinges , and are the only meanes by which we may rightly iudge of them : prouided , that we consider them as they are in the thinges , and not as they are in vs. Now this coniunction of apprehensions , by the mediation and the glew of Being , is the most naturall and fitting , not only in regard of the thinges , but euen in regard of vs : for ( as we haue already shewed ) it is of all others the most common and vniuersall , the most simple or vncomposed , and the most naturall and deepest rooted in man : out of all which , it is euident , that this vnion of apprehensions by the meanes of Being , is in truth an Identification of them : for Vnity being a negation of multiplicity , it followeth , that what is one , is the same : and this identification is truly and naturally expressed by saying , that the one is the other . But insisting a litle further vpon this consideration , 3 how different apprehensions become ioyned and vnited together , by the notion of Being ; we may obserue that this happeneth , not only to two single ones , but to more ; according as more then two , may belong vnto one thing : and it may so fall out , that more then one , be on eyther side the common ligament . Thus when we say , A Man is a discoursiue creature ; or a Rationall soule , is an immortall substance , the two apprehensions , of discoursiue , and of creature , are ioyned together in a third of Man , by the tye of one Being : and the two apprehensions of Immortall , and of Substance , are vnited to the two others of Rationall and of Soule , likewise by the ligament of one single Being . Euident it is then , that the extremes are vni●ed by one Being : but how the two apprehensions that are ranked together on the same side of the ligament ( as in our former examples , the apprehensions of discoursiue and of creature , of rationall and of Soule , of Immortall and of substance ) are betweene themselues ioyned to one an other , is not so easy to expresse . It is cleare , that it is not done by meere conglobation ; for we may obserue , that they do belong , or are apprehended to belong , vnto the same thing ; and the very wordes that expresse them , do intimate so much , by one of them being an adiectiue ; which sheweth , they are not two thinges ; for if they were , they would require two substantiues to describe them : and consequently it followeth that one of them must needes appertaine to the other : and so both of them make but one thing . And there is no doubt , but in the inward apprehension , there is a variety correspondent to the variety of wordes which expresse it ; since all variety of wordes that is made by intention , resulteth out of some such variety of apprehensions . Therefore , since the wordes do import , that the thinges haue a dependance the one of the other , we can not doubt , but that our apprehensions haue so too : which will be conceiued best , by looking into the act of our mind , when it frameth such variety of apprehensions belonging to one thing , correspondent to the variety in wordes of an adiectiue glewed vnto his substantiue ; and attending heedfully to what we meane , when we speake so . The Hebrewes do expresse this vnion , or comprising of two different apprehensions vnder one notion , by putting in the genitiue case , the word which expresseth one of them , ( much like the rule in Lillies grammar , that when two substantiues come together , if they belong to the same thing , the one is putt in the genitiue case . ) As when in the scripture we meete with these wordes , the iudge of vniustice , the spence of wickednesse , the man of sinne , or of death ; which in our phrase of speaking , do signify an vniust iudge , a wicked spence , and a sinnefull or dead man. In which it is euident , that as well the manner of vnderstanding , as of speaking , taketh each paire of these notions to belong vnto one thing ; that is , to haue both of them , one and the same Existence , although there interuene not the formall expression of their being one . Thus we see , how one Being serueth two different wayes to ioyne and vnite seuerall apprehensions : and if we will examine all the negotiations of our vnderstanding , we shall hardly find any notions so farre distant , but may be brought together , eyther by the one of these wayes , or by the other . 4 But this composition and ioyning of seuerall apprehensions by the glew of Being , is not sufficient to make vs deeme a thing to be really such , as their vnion painteth in the mind , or as the wordes so tyed together do expresse in speach . Well may it cause vs to thinke of the thing ; but to thinke , or to deeme it such an one ( which word of deeming , we shall be obliged henceforward to vse frequently , because the word thinking is subiect to equiuocation ) requireth the addition of something more , then barely this composition of apprehensions ; which vnlesse they be kept straight by some leuell , may as well swarue from the subiect , as make a true picture of it . Here then we are to examine , what it is that maketh vs thinke any thing to be such as we apprehend it : this we are sure of , that when we do so , our actions which proceede vpon reason , and which haue relation to that thing , are gouerned and steered in euery circumstance , iust as if the thing were truly so : as for example , if a man do really deeme the weather to be cold , or that his body is distempered , he putteth on warmer clothes , or taketh physike ; although peraduenture he is mistaken in both : for his deeming them to be so , maketh him demeane himselfe in such sort , as if really they were so . It is then euident , that by such thinking or deeming , the nature conceiued , is made an actiue principle in vs : vnto which if we adde , that all the knowledge we haue of our soule , is no more , but that it is an actiue force in vs , it seemeth , that a thing , by hauing apprehensions made of it in our mind , and by being really thought to be agreable to such apprehensions , becometh ( as it were ) a part or affection of our soule , and one thing with it . And this peraduenture is the cause , why an vnderstanding man can not easily leaue an opinion once deepely rooted in him ; but doth wrestle and striue against all arguments that would force him from it , as if a part of his soule or vnderstanding were to be torne from him : in such manner as a beast will cry and struggle to saue his body , from hauing any of his limbes disioynted or pulled in pieces . 5 But this obseruing the effect which followeth of our deeming a thing to be thus or so , is not sufficient to informe vs , what it is that causeth that deeming . We must therefore take the matter a litle higher , and looke into its immediate principles : and there we shall find , that it is the knowing of what we say to be true , and the assurance , that the thinges are as we deeme them , which quieteth our soule , and maketh it consent vnto them , and proceede to action vpon that consent . Now this knowledge , is the most eminent part of deeming ; and of all our acquisitions , is the most inseparable from vs : and indeed in rigour , it is absolutely inseparable by direct meanes ; howeuer peraduenture by indirect meanes it may be seperated . Let vs then consider how we attaine vnto it , and how sometimes we faile in the purchase of it ; and what degrees of assurance or of probability there are betweene it and errour . To this intent , we may obserue that the greatest assurance , and the most eminent knowledge we can haue of any thing , is of such Propositions , as in the schooles are called Identicall ; as if one should say , Iohn is Iohn , or a man is a man : for the truth of these propositions is so euident and cleare , as it is impossible any man should doubt of them , if he vnderstand what he saith : and if we should meete with one that were not satisfyed of the verity of them , we would not go about to proue them to him , but would only apply ourselues to make him reflect vpon the wordes he speaketh , without vsing any further industry to gaine his assent therevnto : which is a manifest signe , that in such propositions , the apprehending or vnderstanding them , is the same thing as to know them and to consent vnto them : or at the least , that they are so necessarily conioyned , as the one followeth immediately out of the other , without needing any other causes to promote this effect , more then that a man be disposed , and willing to see the truth : so as we may conclude , that to vnderstand a proposition which openly carrieth its euidence with it , is to knew it . And by the same reason , although the euidence of a proposition , should not at the first sight be presently obuious vnto vs , yet with vnfolding and explicating of it , we come at length to discerne it ; then likewise the apprehending of it , is the knowing of it . We must therefore enquire , what it is that causeth this euidence : and to that purpose , reflecting vpon those instances we haue giuen of Identicall propositions , we may in them obserue , that euidence ariseth out of the plaine Identification of the extremes that are affirmed of one an other ; so that , in what proposition soeuer , the Identification of the extremes is plaine , the truth of it is euident vnto vs , and our minde is satisfyed and at quiet ; as being assured that it knoweth it to be so as the wordes say it . Now all affirmatiue propositions do by the forme of them import an Identification of their extremes , ( for they all agree in saying This is that ) yet they are not all alike in the euidence of their Identification : for in some it sheweth it selfe plainely , without needing any further helpe to discouer it ; and those are without any more adoe knowne of themselues , as such Identicall sayings , we euen now gaue for examples : others require a iourney somewhat further about to shew their Identification ; which if it be not so hidden , but that it may in the end be discouered and brought to light , as soone as that is done , the knowledge settled by them in the soule , is certaine and satisfactory as well as the other : but if it be so obscure , that we can not display the Identification of it , then our mind suspendeth his assent , and is vnquiet about it , and doubteth of the truth of it : in some propositions , whiles he searcheth and enquireth after the Identification of their extremes ; peraduenture he discerneth , that it is impossible there should be any betweene them ; and then on the other side , he is satisfyed of the falsity of them : for if a proposition be affirmatiue , it must necessarily be a false one , if there be no Identification betweene the extremes of it . By this discourse , we haue found two sortes of propositions , which begett knowledge in vs. The one , where the Identification of the extremes , is of it selfe so manifest , that when they are but explicated , it needeth no further proofe . The other , where though in truth they be Identified , yet the Identification appeareth not so cleare , but that some discourse is required to satisfy the vnderstanding therein . Of the first kind , are such propositions as do make one of the extremes the definition of the other whereof it is affirmed : as when we say , a man is a reasonable creature ; which is so euident , if we vnderstand what is meaned by a Man , and what by a reasonable creature , as it needeth no further proofe to make vs know it : and knowledge is begotten in vs , not only by a perfect Identification of the extremes , but as well by an imperfect one : as when what is said of an other , is but part of its definition ; for example , if one should say , a man is a creature , no body that knoweth him to be a rationall creature , ( which is his complete definition ) could doubt of his being a creature ; because that the being a creature , is partly identifyed to being a rationall creature . In like manner , this obuious euidence of Identification , appeareth as well where a complete diuision of a thing is affirmed of the other extreme , as where that affirmation is made by the totall or partiall definition of it : as when we say , number is euen or odde : an enuntiation is true or false , and the like : where , because what is said , compriseth the differences of the thing whereof it is said , it is plaine that one of them must needes be that whereof we speake . Peraduenture some may expect , that we should giue Identicall propositions ( among others ) for examples of this plaine euidence : but because they bring no acquisition of new knowledge vnto the soule , ( the doing of which , and the reflecting vpon the manner , is the scope of this Chapter ) I lett them passe without any further mention , vpon this occasion hauing produced them once before , only to shew by an vndenyable example , what it is that maketh our soule consent vnto an enuntiation , and how knowledge is begotten in her , that we might afterwardes apply the force of it to other propositions . Lett vs therefore proceed to the second sort of propositions , which require some discourse , to proue the Identification of their extremes . Now the scope of such discourse is , by comparing them vnto some other third thing , to shew their Identification between themselues ; for it sheweth , that each of them a part is identifyed with that new subiect it bringeth in : and then our vnderstanding is satisfyed of ther identity , and our soule is secure of that knowledge it thus acquireth , as well as it is of that which resulteth out of those propositions , which beare their euidence in their first aspect . This negotiation of the vnderstanding to discouer the truth of propositions , when it is somewhat hidden , ( which we call discourse ) as it is one of the chiefest and noblest actions of the soule , so doth it challenge a very heedefull inspection into it : and therefore we will allow it a peculiar Chapter by it selfe , to explicate the nature and particularities of it . But this litle we now haue said concerning it , is sufficient for this place ; where all we ayme at is to proue ( and I conceiue we haue done it very fully ) that when Identity betweene two or more thinges , presenteth it selfe to our vnderstanding , it maketh and forceth knowledge in our soule . Whence it is manifest , that the same power or soule , which in a single apprehension is possessed with the Entity or Vnity of it , is that very power or soule , which applyed to an Enunciation , knoweth or deemeth ; since knowing is nothing else , but the apprehending of manifest Identity in the extremes of a proposition , or an effect immediately consequent out of it , in the soule that applyeth it selfe to apprehend that Identity . Which apprehension is made , eyther by the force of the extremes , applyed immediately to one an other , or else by the application of them to some other thing : which peraduenture may require yet a further application vnto new apprehensions , to make the Identity betweene the first extremes appeare euidently . Now , 6 as when Identity truly appeareth , it maketh euidence to our vnderstanding , and begetteth assured knowledge in our soule ; so , when there is only an apparent Identity , but not a reall one , it happeneth that the vnderstanding is quieted without euidence ; and our soule is fraught with a wrong or slight beliefe , insteed of certaine knowledge : as for example , it is for the most part true , that what wise men affirme , is so as they say ; but because wise men are but men ( and consequently not infaillible ) it may happen that in some one thing , the wisest men that are may misse , though in most and generally speaking , they hitt right . Now if any body in a particular occasion , should ( without examining the matter ) take this propositiō rigorously and peremptorily , that what wise men affirme is true ; and should there vpon subsume with euidence , that wise men say such a particular thing , and should there vpon proceede to beleeue it ; in this case he may be deceiued , because the first proposition is not verily , but only seemingly euident . And this is the manner how that kind of deeming , which is eyther opposed , or inferiour to knowledge , is bred in vs : to witt , when eyther through temerity , in such cases where we may , and it is iust we should examine all particulars so carefully , that no equiuocation or mistake in any part of them , be admitted to passe vpon vs for a truth , and yet we do not : or else , through the limitednesse and imperfection of our nature , when the minutenesse and variety of petty circumstances in a businesse is such , as we can nor enter into an exact examination of all that belongeth to that matter , ( for if we should exactly discusse euery slight particular , we should neuer gett through any thing of moment ) we settle our vnderstanding vpon groundes , that are not sufficient to moue and determine it . Now in some of these cases , ( and particularly in the later ) it may happen , that the vnderstanding it selfe is aware , that it neyther hath discouered , nor can discouer euidence enough , to settle its assent with absolute assurance : and then it iudgeth the beliefe it affordeth vnto such a proposition , to be but probable ; and insteed of knowledge , hath but opinion concerning it . Which opinion appeareth to it more or lesse probable , according as the motiues it relyeth on , are stronger or weaker . 7 There remaineth yet an other kind of deeming for vs to speake of ; which though it euer faile of euidence , yet sometimes it is better then opinion , for sometimes it bringeth certitude with it . This we call faith ; and it is bred in this sort : when we meete with a man , who knoweth something which we do not , if withall we be persuaded that he doth not , nor will not tell a lye ; we then beleeue what he saith of that thing to be true : now according to the persuasion we haue of his knowledge and veracity , our beliefe is strong , or mingled with doubt : so that if we haue absolute assurance and certainety , that he knoweth the truth and will not lye , then we may be assured , that the faith which we yield to what he sayth , is certaine as well as euident knowledge is certaine , and admitteth no comparison with opinion , be it neuer so probable : but so it may happen , that we may be certainely assured that a man doth know the truth of what he speaketh of , and that he will not lye in reporting it to vs : for seeing no man is wicked without a cause ; and that to tell a lye in a serious matter , is a great wickednesse ; if once we come to be certaine that he hath no cause , ( as it may fall out we may ) then it followeth , that we are assured of the thing which he reporteth to vs. Yet still such faith falleth short of the euidence of knowledge in this regard , that its euidence sticketh one degree on this side the thing it selfe : and at the push , in such a case we see but with an others eyes ; and consequently , if any opposition do arise against our thought thereabout , it is not the beames , and light of the thing it selfe , which strengthen vs against such opposition , but the goodnesse of the party vpon whom we rely . 8 Before I go any further , I must needes remember one thing , that our Masters teach vs : which is , that truth and falsehood are first found in sayings or Enuntiations ; and that although single apprehensions are in our mind before these iudgements , yet are they not true or false themselues , nor is the vnderstanding so by them . To comprehend the reason of this maxime , lett vs consider what truth and falsehood are : surely truth is nothing else , but the confirmity of our vnderstanding , with the thinges that make impression vpon it : and consequently , falsehood is a disagreeing betweene our mind and those thinges : if the existence which the thinges haue in vs , be agreeable to the Existence they haue in themselues ; then our vnderstanding is true ; otherwise it is false . Now the naturall perfection of our Soule or vnderstanding , is to be fraught with the rest of the whole world , that is to haue the knowledge of all thinges that are ; the knowledge of their essences , of their natures , of their proprieties , of their operations , and of whatsoeuer else belongeth to them all in generall , and to euery one of them in particular : but our soule can not be stored or fraught with any thing , by other meanes then by her assent or deeming : wherevpon it followeth , that she can not haue her perfection , vntill her deemings or iudgements be perfect ; which is , that they be agreeable vnto the thinges in the world : when they are so , then are they true . And this is the reason why truth is the ayme and perfection of the soule . Now then , truth residing only in the assents and iudgements of the soule , ( which are the trafficke whereby she enricheth her selfe with the rest of the world ) and they being framed by her discerning an identity betweene two thinges ; which she expresseth by affirming one of them of the other : it followeth , that nothing can be true or false , but where there is a composition of two extremes , made by the ones being affirmed of the other ; which is done only in Enuntiations or iudgements : whiles single apprehensions assent to nothing , and therefore settle no knowledge in the soule ; and consequently are not capable of verity or falsity , but are like pictures made at fansy , some one of which may happen to be like some Person , but can not be said to be the picture of him , because it was not drawne from him : so these bare apprehensions , because there is not in the man vnion of the soule to the outward world , or to the Existence which actuateth its obiect , therefore they make not the soule to be the image of the thinges existent : but the iudgement , which still taketh a thing existent , or as existent , in the subiect of the proposition , draweth its picture from the thing it selfe : and therefore it maketh the soule to be well or ill painted , in respect of the thing that is true or false . And this is the reason , why in one sense doubtfull propositions , which the vnderstanding ( not being yet resolued ) maketh inquiringly to informe it selfe of the truth of them , can not be said to be true or false ; for all that while , the soule yieldeth no assent vnto them , eyther one way or other ; yet in an other sense they may , which is , taking them as subiects that the vnderstanding determineth vnto it selfe to treate of : for there being two extremes in them , and the proposition consisting in this , whether these extremes be identifyed or no , it followeth , that since one part must of necessity be , such a proposition spoken at randome , or written by chance without designe , is of necessity eyther true or false ; according as the extremes of it , are or are not one thing . 9 There occurreth no more vnto my consideration to be said in this place , concerning the assents and iudgements of the mind : vnlesse it be , to explicate in a word or two , the seuerall qualities of them , which are found in seueral Persons ; and to point at the reason why they are called by those names , which they are vniuersally knowne by . To which purpose we may obserue , that iudgement or deeming , being a quieting of the mind , it followeth that the mind must needes be in disquiet and at vnrest , before it cometh to iudge : so that we may conclude , that iudgement or thinking , is a good attained by a former motion . Now according to the quality of this motion , the iudgement or assent , is qualifyed and denominated . We must therefore consider what belongeth to motion ; which when we haue done , we shall in iudgements find something proportionable therevnto . We know there is a beginning and an ending in motion ; and that there are partes by which it is drawne out in length : all which must be particularly considered , in our comparing of motions vnto iudgemēts . Now then , as he that would know precisely the nature of any motion , must not beginne his suruay of it , after it hath beene some time in fluxe ; nor must giue ouer his obseruing it , before it haue arriued vnto its vtmost periode ; but ought to carry his attention along from its first origine , and passe with it through all its partes , vntill it ceasing , giue him leaue to do so too ( for otherwise , it may happen that the course of it be differing in those partes he hath not obserued , from those that he hath , and accordingly , the picture he shall make of it by that imperfect s●n●tling , will proue an erroneous one ; ) so in like manner , when a man is to make a iudgement of any matter in question , to giue a good account of it , he must beginne at the roote , and follow successiuely all the branches it diuideth it selfe into , and driue euery one of them to their vtmost extremity and periode : and according as in iudging he beheaueth himselfe well or ill , in the seuerall circumstances that are proportionable to the beginning , ending , and partes of motion ; so his iudgement is qualifyed with the names of seuerall vertues agreeing therevnto , or of their opposite defects . If he beginne his considerations very lowe , and from the very bottome and roote of the affaire , which is from the first and all comprehending principles of the question , and proceede on orderly taking all before him ; his iudgement is accounted deepe , profound , and solide : for he that casteth so farre , as to leaue behind him no part of the matter he is inquiring about , and then driueth his course steadily and smoothly forwardes , without any leapes ouer rugged passages , or interruptions , or loose breaches ; must of necessity make a well grounded iudgement ; and such an one , as can not easily be ouerthrowne , or he be easily remoued from it . And this is indeede the full reason , of what a litle aboue we only glanced att : namely , why vnderstanding men are vsually accounted obstinate in their tenets , and are hard to be remoued from their opinions once settled in their minds : for when other men oppose them , they vrge nothing ( for the most part ) against these iuditious mens resolutions or beliefes , but what they haue already throughly foreseene : but these on the other side , do see a great deale , that their opposers reach not vnto ; so that notwithstanding all such opposition , they continue still vnshaken in their iudgements : for which , the others which see not as much as they , do thinke them obstinate , and not ledde by reason , because they follow not that short reason , beyond which themselues can not reach . The contrary vice to this , is called a slight iudgement : and consisteth herein , that a man out of a few , and an insufficient number of circumstances , resolueth the whole case : which temerity and short sightednesse of iudgement , is significantly taxed in our English prouerbe , that a fooles bolt is soone shott . 10 Thus much for the beginning of a iudgement : the next consideration may be concerning the end of it ; in regard whereof , if it reach to the vtmost extent and periode of what is considerable in a hard question proposed , it gaineth the title of sharpe , or of subtile , and acute ; for the hardnenesse of the matter that perplexeth ones iudgement , consisteth in the inuolution of thinges , which looked vpon in grosse , do seeme to haue no distinction or opposition among themselues ; and yet are in truth of very different and contrary natures . Now a good iudgement diuideth and cutteth through them , and allotteth vnto euery particular thing its proper limits and boundes : wherefore , as in corporeall substances , the vertue of diuiding is sharpenesse and edge , by translation from thence , such a iudgement as pierceth neately and smartly betweene contradictories that lye close together , is called sharpe and acute . In like manner , subtility is a vertue , whereby a liquor or other body searcheth euery litle hole and part of what it worketh vpon , till it gett through it ; and from thence , it is vsed in iudgements to signify the same : whose opposite vice is called dullenesse . In the last place we are to examine , 11 what proportion a iudgement holdeth with the partes of motion : in these , two thinges are to be considered , namely the quantity or multitude of those partes , and the order of them . As for the quantity in a motion , it belongeth eyther to long or short , or to quicke and slow : now , where the beginning and ending are already knowne and determined , and consequently where the length is determined , and dependeth not at all of the iudge to alter it , ( for he must take it as the matter giueth it ) there a iudgement can acquire no denomination of perfection or deficiency , from length or from shortnesse ; for they belong originally to the matter of the iudgement ; and the iudgement must accordingly fitt it selfe to that ; and therefore is lyable neyther to commendations nor to reproach , for being long or short : it remaineth then , that the vertue is iudging answerable to the quantity of motion , must consist in quickenesse and celerity ; and the contrary vice , in slownesse and heauynesse . As for order in the seuerall partes of motion , we know that if they be well ordered , they are distinct and easily discernable . Which vertue , in our subiect , is called cleerenesse of iudgement ; as the contrary vice is confusion . THE THIRD CHAPTER . Of Discoursing . 1 IN the last Chapter we haue shewed , how two apprehensions ioyned together do make a iudgement : now in this our first employment will be , to shew how three of these thoughts or iudgements , well chosen and duely ordered , do compose the first and most simple of perfect discourses ; which Logitians call a syllogisme : whose end and effect is to gaine the knowledge of something , before hidden and vnknowne . The meanes whereby this is compassed , is thus . By the two first iudgements , we ioyne the extremes of the proposition we desire to know , vnto some third thing ; and then , by seeing that they both are one third thing , and that one can be but one , we come to discerne , that truly one of them is the other ; which before we saw not : so that , the identity which first made an identicall proposition be knowne and agreed vnto , and afterwardes caused the like assent to be yielded vnto those maximes , whose identification presently shewed it selfe , now by a little circuit and bringing in of a third terme , maketh the two first ( whose identification was hidden and obscure , whiles we looked vpon the termes themselues ) appeare to be in very truth but one thing . 2 The various mingling and disposing of these three termes in the two first propositions , begetteth a variety in the syllogismes that are composed of them : and it consisteth in this , that the assumed terme vnto which the other two are interchangeably ioyned , is eyther said of them , or they are said of it : and from hence spring three different kindes of syllogismes ; for eyther the assumed or middle terme , is said of both the other two ; or both they are said of it ; or it is said of one of them , and the other is said of it : neyther is there any deeper mystery then this , in the three figures , our great Clerkes talke so much of : which being brought into rules , to helpe our memory in the ready vse of this transposition of the termes ; if we spinne our thoughts vpon them into ouer small thriddes , and thereof weaue too intricate webbes ( meane while not reflecting vpon the solide ground within ourselues , where on these rules are built , not considering the true end why ; ) we may spend our time in triuiall and vselesse subtilities : and at length , confound and misapply the right vse of our naturall discourse , with a multitude of precepts drawne from artificiall logike . But to returne to our matter in hand ; vnder this primary threefold variety , is an other of greater extent , growing out of the diuers composition of the three termes , as they are qualifyed by affirmation or negation , and by vniuersality or particularity : for that vnity , which the two termes , whose identification is enquired after , must haue by being ioyned with the third , becometh much varied by such diuers application : and from hence shooteth vp that multitude of kindes of syllogismes , which our Logitians call moodes . All which I haue thus particularly expressed , to the end we may obserue how this great variety hangeth vpon the sole string of identity . Now these Syllogismes , 3 being as it were interlaced and wouen one within an other , ( so that many of them do make a long chaine , whereof each of them is a linke ) do breede , or rather are all the variety of mans life : they are the stepps by which we walke in all our conuersations and in all our businesses : man as he is man , doth nothing else but weaue such chaines : whatsoeuer he doth , swaruing from this worke , he doth as deficient from the nature of man : and if he do ought beyond this , by breaking out into diuers sortes of exteriour actions , he findeth neuerthelesse in this linked sequele of simple discourses , the art , the cause , the rule , the boundes , and the modell of it . Lett vs take a summary view of the vast extent of it , and in what an immēse Ocean one may securely sayle , by that neuer varying compasse , when the needle is rightly touched , and fitted to a well moulded boxe ; making still new discoueries of regions , farre out of the sight and beliefe of them , who stand vpon the hither shore . Humane operations are comprised vnder the two generall heades of knowledge and of action : if we looke but in grosse , vpon what an infinity of diuisions these branch themselues into , we shall become giddy , our braines will turne , our eyes will grow weary and dimme , with ayming only att a suddaine and rouing measure of the most conspicuous among them , in the way of knowledge . We see what mighty workes men haue extended their labours vnto ; not only by wild discourses , of which huge volumes are cōposed , but euen in the rigorous methode of Geometry , Arithmetike , and Algebra ; in which , an Euclide , an Apollonius , an Archimedes , a Diophantus , and their followers , haue reached such admirable heights , and haue wound vp such vast bottomes , sometimes shewing by effects , that the thing proposed must needes be as they haue sett downe , and can not possibly be any otherwise ; otherwhiles , appaying the vnderstanding ( which is neuer truly at rest , till it hath found the causes of the effects it seeth ) by exposing how it cometh to be : so that the reader calling to mind , how such a thing was taught him before , and now finding an other vnexpectedly conuinced vpon him , easily seeth that these two put together , do make and force that third to be , whereof he was before in admiration how it could be effected : which two wayes of discourse , are ordinarily knowne by the names of Demonstrations ; the one called a Priori , the other a Posteriori . Now if we looke into the extent of the deductions out of these , we shall find no end . In the heauēs , we may perceiue Astronomy measuring whatsoeuer we can imagine ; and ordering those glorious lights , which our Creator hath hanged out for vs ; and shewing them their wayes , and pricking out their pathes , and prescribing them ( for as many ages as he pleaseth before hand ) the various motions they may not swarue from in the least circumstance . Nor want there sublime soules , that tell vs what mettall they are made of , what figures they haue , vpon what pillars they are fixed , and vpon what gimals they moue and perform● their various periodes : wittnesse that excellent and admirable worke , I haue so often mentioned in my former Treatise . If we looke vpon the earth , we shall meete with those , that will tell vs how thicke it is , and how much roome it taketh vp : they will shew vs how men and beastes are hanged vnto it by the heeles ; how the water and ayre do couer it ; what force and power fire hath vpon them all ; what working is in the depths of it ; and of what composition the maine body of it is framed : where neyther our eyes can reach , nor any of our senses can send its messengers to gather and bring back any relations of it . Yet are not our Masters contented with all this : the whole world of bodies is not enough to satisfy them : the knowledge of all corporeall thinges , and of this vast machine of heauen and earth , with all that they enclose , can not quench the vnlimited thirst of a noble minde , once sett on fire with the beauty and loue of truth . Aestuat infoelix , angusto limite mundi , Vt Gyarae clausus scopulis , paruâque seripho . But such heroike spirits , cast their subtile nettes into an other world , after the winged inhabitans of the heauens ; and find meanes to bring them also into account , and to serue them ( how imperceptible soeuer they be to the senses ) as daynties at the soules table . They enquire after a maker of the world we see , and are ourselues a maine part of ; and hauing found him , they conclude him ( o●t of the force of contradiction ) to be aeternall , infinite , omnipotent , omniscient , immutable , and a thousand other admirable qualities they determine of him . They search after his tooles and instruments , wherewith he built this vast and admirable pallace , and seeke to grow acquainted with the officiers and stewardes , that vnder him gouerne this orderly and numerous family . They find them to be inuisible creatures , exalted aboue vs more then we can estimate , yet infinitely further short of their and our maker , then we are of them . If this do occasion them , to cast their thoughts vpon man himselfe , they find a nature in him ( it is true ) much inferiour to these admirable Intelligences , yet such an one , as they hope may one day arriue vnto the likenesse of them : and that euen at the present , is of so noble a moulde , as nothing is too bigge for it to faddome , nor any thing too small for it to discerne . Thus we see knowledge hath no limits ; nothing escapeth the toyles of science ; all that euer was , that is , or can euer be , is by them circled in : their extent is so vast , that our very thoughts and ambitiōs are too weake and too poore to hope for , or to ayme at what by them may be cōpassed . And if any man , that is not invred to raise his thoughts aboue the pitch of the outward obiects he cōuerseth dayly with , should suspect that what I haue now said , is rather like the longing dreames of passionate louers , whose desires feede them with impossibilities , then that it is any reall truth ; or should imagine that it is but a poetike Idea of science , that neuer was or will be in act : or if any other , that hath his discoursing faculty vitiated and peruerted , by hauing beene imbued in the schooles with vnsound and vmbratile principles , should persuade himselfe , that howsoeuer the pretenders vnto learning and science , may talke loude of all thinges , and make a noise with scholastike termes , and persuade their ignorant hearers that they speake and vnfould deepe mysteries , yet in very truth , nothing at all can be knowne : I shall beseech them both , to suspend their coniectures or beliefes herein , and to reserue their censure of me , whether or no I haue strained too farre , vntill the learned author of the Dialogues of the world , haue enriched it with the worke he hath composed of Metaphysikes : in which , going orderly and rigorously by continued propositions , in such sort as Mathematicians demonstrate their vndertakinges , he hath left no scope for wrangling braines to make the least cauill against his doctrine : and casting his sharpe sighted thoughts ouer the whole extent of nature , and driuing them vp to the Almighty Authour of it , he hath left nothing out of the verge of those rules , and all comprehending principles he giueth of true science . And then I doubt not , but they will througly absolue me frō hauing vsed my amplification , in ayming at the reach of this allgrasping power . For my part , the best expression that I am able to make of this admirable piece , I must borrow from witty Galileus , when he speaketh of Archimedes his long missed booke of glasses ; and professe , that hauing some of the Elements or bookes of it entrusted in my handes by the Authour , I read them ouer with extreme amazement , as well as delight , for the wonderfull subtility , and solidenesse of them . Thus much for knowledge . 4 Now lett vs cast an eye vpon humane actions . All that we do ( if we do it as we should do , and like men ) is gouerned and steired by two sortes of qualities : the one of which , we call Artes : the other Prudences . An art , is a collection of generall rules , comprehending some one subiect , vpon which we often worke . The matters we worke vpon ( out of which the particular subiects of artes do spring ) are of three kindes : our selues , our neighbours , an such dumbe or in sensible thinges , as compose the rest of the world . Our actions vpon our selues , are the highest and the noblest of all the rest , and those by which we liue and worke as men : or to expresse my selfe better , they are those by which we perfect that part of vs , which maketh vs men , and by which we direct and leuell all we do , according to the rule of reason ; not suffering our actions to swarue from what she dictateth vnto vs. This is done , by multiplying and heightning the thoughts of those thinges , which maintaine vs in reason ; whether the motiues be morall , as the examples of worthy persons , and the precepts and persuasions of wise men , and the like ; or whether they be naturall , as the consideration of the sweete and contented life , which vertue giueth ve here , by good conuersation , honour , profit , quiet , pleasure , and what else soeuer groweth out of so excellent a roote : as also , of the beatitude and happy state it bringeth vs to in the next ; and of the contrary effects which spring from vice . Againe , by obseruing the motiues and wayes of our passions and animall desires , we learne how to preuent them ; how to terrify them ; and how to weare them gently away by litle and litle , through sometimes giuing them diuersions , through otherwhiles restraining them with moderation , and through oftentimes cutting of the occasions , and abridging them of their naturall encreasings . All these thinges are brought into art and rule ; whose lessons , were men but as carefull and industrious to studie , as they are to become Masters in vaine and triuial thinges , they would enioy happy lifes . 5 In the next place , we are to consider the actions whereby we worke vpon our neighbours . They are chiefely gouuernement and negotiation : both which are of one kind ; and haue but this difference , that the one is done in common , the other is performed in particular . The meanes by which we command , are rewards and punishments ; which who hath in his handes , may assuredly by wise vsing them , bring to passe whatsoeuer he hath a mind vnto . Vpon occasion of mentioning these two powerfull motiues , which haue so maine an influence in mens actions , we may note by the way , that many of them , and that worke most forcibly vpon mens mindes , are thinges whose subsistence we know not where to find ; as honour , praise , glory , command , singularity , eminency , shame , infamy , subiection , reproach , and the like : vnto any of which , none of our senses can reach ; and yet they gouerne mans life , in a manner wholy and perfectly . In negotiation , we propose to single men their owne interests and profits ; not such as the proposer can , or will effect ; but such as are likely to arise out of the action we endeauour to draw him vnto with whom we treate . In both these , the vsuall labour is , to make our neighbours willing to leaue some present good , in hope of a greater to come ; or to be content to vndergoe some present harme , for feare of a greater to ensue . The generall instrument which they vse , is discoursing , whose vertue consisteth partly in our owne mind , and partly in deliuering our mind to others : for first we must know what we should say , and next in what manner we should say it . 6 The art which directeth our owne minde , and teacheth vs what to say , is Logike : whose partes are two ; according as the affaires falling into discourse , are likewise of a twofold nature : the one instructeth vs how to manage and order our reason , when it dealeth with such subiects as we may attaine to certainety in . And here the rules of Demonstration take place ; teaching vs to define , to diuide , and to cōclude . The other instructeth vs how to behaue ourselues , when we meete with such subiects , as a good and probable guesse is the farthest we can reach vnto towardes the knowledge of them : and for these , the Topicall part of Logike serueth ; the which , taking a view of all the accidents belonging to any thing propounded , sheweth how to draw probabilities from euery one of them . Our discoursing to others , 7 is eyther to open our mindes barely vnto them ; or to persuade them of somewhat ourselues beleeue ; or to winne them to somewhat we would haue them do . For the bare deliuery of our mindes to others , we haue Grammar ; the scope of which art , consisteth first , in teaching vs to deliuer our conceptions plainely and clearely , ( which is the maine intent of speaking ) next , in making , our discourse be succinct and briefe , ( which is the measure of our speaking , both for ourselues and others ; ) and lastly , in sorting our wordes , so as what we say , may be accompanied with sweetnesse ; both in commō , in regard of the eare , by auoyding such harsh soundes as may offend it ; and in particular , in regard of the custome of the language wherein we speake , and of the persons to whom we speake . The art whereby we may persuade others , 8 and winne them to assent vnto what we would haue them , is Rhetorike . Her rules instruct vs how to dispose and order with best aduantage , in regard of the Auditors disposition , both the reasons which Logike affordeth vs , and the wordes which Grammar storeth vs with : as also , how to giue life and motion to what we say , by our action and gesture ; that so we may persuade our Auditory , such passions raigne in vs , as we seeke to stirre vp in them : for as we may obserue , that one who yawneth , maketh an other likewise yawne ; and as our seeing others laugh , prouoketh laughing also in vs ( the reasons whereof we haue touched in the former Treatise ; ) after the same manner , what passion soeuer we exhibite in ourselues , the same stealeth insensibly vpon those we speake vnto ; whiles their mind attending to the wordes they heare , is not a ware of the subtile spirits motions , that by a kind of contagion rise and swell in their hartes : according to which naturall inclination in all men , the Master of Poets and excellent obseruer of mens humours said passing well : Si vis me flere , dolendum est Primùm ipsi tibi . Hence grow those encreases by metaphores , hyperboles , and other tropes and figures : hence those feruors by interrogations , exclamations , apostrophes , and the like ; which when they are fittely placed , they carry the Auditor euen against his will. 9 Poetry , is not a gouernour of our Actions , but by aduantagious expressing some eminent ones , it becometh an vsefull directour to vs ; and therefore challengeth a place here . The designe of it is , by representing humane actions in a more august and admirable hew , them in themselues they vsually haue : to frame specious Ideas , in which the people may see , what is well done , what amisse , what should be done , and what by errour is wont to be done : and to imprint in mens mindes a deepe conceite of the goods and euils , that follow their vertuous or vitious comportement in their lifes . If those who assume the title of Poets , did ayme at this end , and would hold themselues strictly to it , they would proue as profitable instrumēts as any the commōwealth had : for the delightfullnesse and blithenesse of their compositions , inuiteth most men to be frequently conuersant with them ; ( eyther in songs , or vpon the stage , or in other Poemes ) whiles the sober aspect and seuerity of bare precepts , deturneth many from lending a pleased eare to their wholesome doctrine ; and what men swallow with delight , is conuerteth into nourishmēt : so that , if their drift were to settle in mens mindes a due valuation of vertue , and a detestation of vice , no art would do it more vniuersally , nor more effectually : and by it , mens hartes would be sett on fire to the pursuite of the one , and be shrunke vp with dislike and horrour against the other . But vnto such a Poet as would ayme at those noble effects , no knowledge of Morality , nor of the nature and course of humane actions and accidents must be wanting : he must be well versed in History ; he must be acquainted with the progresse of nature , in what she bringeth to passe ; he must be deficient in no part of Logike , Rhetorike , or Grammar : in a word , he must be consummate in all artes and sciencies , if he will be excellent in his way . 10 But whiles we thus entertaine ourselues with those artes , which serue vs in discoursing with others , it were a great ouersight to forgett that faculty , which is the basis and ground worke of all those : and that is , the power of speech , which nature hath bestowed vpon vs. It consisteth in two actions : the one outward , the other inward : the outward , is the giuing of various soundes to our breath , as it passeth through our mouth , by diuers coniunctions of our tongue , teeth , and lippes , to themselues , or to diuers parts of our mouth , or by their separations from them : in which , we see that birdes are able to imitate vs , and I am persuaded , the like might be effected by insensible creatures , if a dexterous man would employ his time , in contriuing and making an instrument to expresse those different soundes ; which , not hauing more then seuen substantiall differences besides the vowels ( as some who haue carefully noted them , do affirme ) it would peraduenture be no hard matter to compose such an engine . The inward action of locution , is the framing of conuenient answeres to what is asked ; of fitt replies to what is said ; and in a word , to speake appositely , and to the purpose ; wherevnto , neyther beast nor dead instrument can be brought , vnlesse the artificier be able to endue it with vnderstanding . All other artes , 11 instruct vs how to worke orderly vpon beastes and insensible bodies : by some of them , we cultiuate liuing creatures ; as when husband men nourish sheepe , oxen , foule , and the like , for slaughter : by others , we discipline them , as when we teach horses , dogges , apes , hawkes , parrats , and some kind of fishes , to hunt , to play , and in a word , to do somewhat eyther for our profit , or for our pleasure : and againe , by others we vse their natures to our endes ; as when we lay baites to catch them , when we sett egges vnder hennes , to haue the chickens , and the like : by other artes , we worke as powerfully vpon insensible creatures ; among which , by knowing the natures of diuers trees , herbes , minerals , &c : we are able to bring any of them to what vse soeuer we find most expedient for our seruice : from hence grow all those artes and trades , in which we see men dayly spend their whole lifes ; so as it is needelesse to insist vpon the particulars of them , since townes and the citties are composed of the seuerall tribes of persons that professe them and liue by them . But we must not leaue this subiect , without noting how admirably mans witt turneth it selfe to so different sortes , and to such an infinite variety of thinges . For what man is there , ( if he be a man ) but might haue become Master in any of these so differing trades , in case h● had applyed himselfe as constantly to that , as he hath done to some other he is perfect in ? Againe , lett vs consider how it happeneth often , that he doth not the same thing twice the same way , but according to his owne , or an other mans fansie , changeth his worke at will , now doing it after one fashion , now after an other ; as hauing no law or determination from nature , but being wholy left to his owne direction . There still remaineth one art , 12 not yet spoken of ; which knoweth not where to challenge a place , whether among the moderatours of our owne actions , or among those whereby we gouerne thinges : and that is Arithmetike : which seemeth to belong vnto thinges , and yet it meddleth not with them : and againe , it seemeth to be a maine directour of our internall actions , and yet belongeth neyther to Morals , nor to Logike . Wheresoeuer its due be to place it , I am sure it is not to be forgottē ; seeing it is so principall an one , as our life can hardly consist without it . It worketh vpon notions that are no where ; for euery thing that is in the world , is but one ; and to be , or to make a number , can not happen without an vnderstanding : the affections likewise of them , are as the subiect , all inuisible ; as to be euen or odde , to be cubes , squares , rootes , &c : and yet how great the power and extent of this art is , none can rightly vnderstand or beleeue , but he that hath the knowledge of it , or hath seene the vertue and efficacity of it . All these artes , 13 consist in common rules , which require the second of those qualities , whereby we said humane actions are gouerned , to apply them to their particular matter : and that is Prudence ; which we may define to be , a quality or power , by whose assistance we apply vnto the matter we are to worke vpon , such instruments , as in our present iudgement appeare fittest to bring it to that passe , which serueth best for our intentions , when by our senses , or by other guesses , we know the particular dispositions of the matter , and of the instruments wherewith we are to change it . Now howbeit this occurreth generally in all artes , yet its speciall place and necessity , is in gouerning and moderating our owne or other mens Morall actions ; and accordingly , its name is especially addicted therevnto : and that man is said to be prudent or discreete , who gouerneth himselfe and others well . This quality of Morall Prudence in generall , is diuided into three particular ones : the first of which , belongeth to a gouernour in a state or commonwealth : the next may be assigned to him that is skillfull in the lawes : and the third concerneth the managing and conduct of military actions . The reason of this long receiued distribution peraduenture is , because in these occurrences , our passion swayeth vs generally more then in any others : and the operation and effect of Prudence , ( whose prouince is to curbe and moderate our passions by reason ) is greatest , and appeareth most in those subiects , where passion raigneth vsually with greatest impetuosity . 14 Thus haue we runne ouer the maine partes of discourse , and the generall heades of mans action as man : which peraduenture may through their numerousnesse , appeare to be as it were but loosely scattered from our penne ; ( as happeneth vnto all materials , that must serue for after buildinges ; and that till they be employed , require no more but sorting , and laying together in seuerall heapes , to the end they may be ready for vse : ) and therefore before we go any further , it will not be amisse to make reflexions vpon what we haue said ; and to draw it neerer our intended scope ; and to square out and giue some figure and polishing to these stones , here where we digge them out of the quarry , whereby they may hereafter with lesse adoe , fitt the places we haue assigned them , in the structure we intend : and so , a litle trouble here , whiles our tooles are still in our handes , and our matter lyeth ready for our stroakes , and our thoughts are warmeth with working vpon them , may saue vs a great deale there , where our maine employment will be , to lay artificially , and to ioyne closely , what now we but hew out : and therefore will require finer instruments , and a sharper edge , then what at present serueth our turne . Lett vs then bring backe to account all we haue said in this Chapter : and when we haue well reflected vpon euery particular , we shall find they all agree in this , that they are nothing else , but a due ordering of one thing with an other : a syllogisme , is an ordering of some few notions : a science is an ordering of syllogismes , in such sort , as a new proposition may follow out of those which went before : and as we se that when by our thoughts diuers syllogismes are well ordered , hidden thinges come to be disclosed in our vnderstanding ; euen so among bodies , if thinges whose proprieties are knowne , be likewise ordered and put together , those very effects , which were discouered by the ordering of notions in our head , will spring forth in nature : as for example , if by knowing the natures of fire and of towe , our discourse findeth that towe put to fire will presently become fire , the same will happen in nature , if we put materiall towe , or some other body that hath the qualities of it , to reall fire , or to some other substance that is endewed with the vertues of fire : in like manner , if by knowing that colours are nothing else , but various mixtures of light and of darkenesse in bodies , our discourse assureth vs , that by seuerall compoundings of these extremes , reds , blewes , yellowes , greenes , and all other intermediate colours may be generated ; accordingly we shall find in effect , that by the seuerall minglings of blacke and white bodies ( because they reflect or drowne light most powerfully ) or by interweauing streames of pure light and of shadowes one with an other , we may procreate new colours in bodies , and begett new luminous appearances to our eyes : so that hence it appeareth clearely , that the same nature is in our vnderstanding , and in the thinges : and that the same ordering , which in the one maketh science , in the other causeth naturall transmutations . An other reflexion , which will be fitt for vs to make vpon these long discourses , is this , that of necessity there must be a ioyning of some thinges now actually in our knowledge , vnto other thinges we thinke not of : for it is manifest , that we can not at the same time actually thinke of a whole booke of Euclide ; and yet to the due knowledge of some of the last propositions , the knowledge of almost all the former is required : likewise it is impossible we should at the same time thinke of all the multitude of rules belonging to any art , as of Grammar , of Metering , of Architecture ; and yet when we write in Latine , make a poeme , or lay the designe of a house , we practise them whiles we thinke not of them , and are assured we goe not against them , howeuer we remember them not . Nay , euen before we know a thing , we seeme to know it ; for since we can haue a desire of nothing , but of what we know ▪ how could we desire to know such or such a thing , vnlesse we know both it , and the knowledge of it ? And for the most part we see a horse , or man , or herbe , or workemanshippe , and by our sense haue knowledge that such a thing it is , before we know what , or who , or how , it is : that groweth afterwardes out of the diligent obseruation of what we see : which is that , whereby learned men differ from the vnlearned , for what striketh the sense , is knowne a like by them both but then here is the difference betweene them , the later sorth sitteth still with those notions , that are made at the first , by the beating of our sense vpon vs , without driuing them any further : and those that are learned , do resolue such compounded notions , into others made by more common beatinges , and therefore more simple : and this is all the oddes in regard of knowledge , that a scholler hath of an vnlettered man. One obseruation more we will draw out of what we haue said , and then end this Chapter : it is , how a man doth oftentimes enquire among his owne thoughts , and turneth vp and downe the images he hath in his head , and beateth his braines , to call such thinges into his minde , as are vsefull vnto him , and are for the present out of his memory : which , as we see it so necessary , that without it no matter of importance can be performed in the way of discourse ( whereof I my selfe haue too frequent experience in the writing of this Treatise ) so on the other side , we can not perceiue that any creature besides man , doth it of sett purpose and formally as man doth . THE FOVRTH CHAPTER . How a man proceedeth to Action . 1 HAuing thus taken a summary view of the principall Qualities a man is endewed withall , Apprehending , Iudging , and Discoursing ; and hauing shewed how he is enriched in and by them with the natures of all thinges in the world ; it remaineth for our last worke in this part , to consider in what manner he maketh vse of this treasure in his ordinary actions : which it is euident are of two different kindes , and consequently haue two seuerall principles , vnderstanding and sense ; these sway by turnes , and sometimes ioyne together , to produce a mixed action of both . If only sense were the fountaine from whence his actions spring , we should obserue no other straine in any of them , then meerely that according to which beastes performe theirs : they would proceede euer more in a constant vnuaryable tenour , according to the law of materiall thinges , one body working vpon an other , in such sort as we haue declared in the former Treatise . On the other side , if a man were all vnderstanding , and had not this bright lampe enclosed in a pitcher of clay , the beames of it would shine without any allay of dimmenesse , through all he did ; and he could do nothing contrary to reason , in pursuite of the highest end he had prefixed vnto himselfe ; for he neyther would , nor could do any thing whatsoeuer , vntill he had first considered all the particular circumstāces , that had relation to his action in hand ; and had then concluded , that vpon the whole matter , at this time , and in this place , to attaine this end , it is fitting and best to do thus or thus : which conclusion could be no sooner made , but that the action would without any further disposition on his side , immediately ensue , agreeable to the principles it springeth from . Both partes of this assertion are manifest : for the first , it is euident , that whensoeuer an Agent worketh by knowledge , he is vnresolued whether he shall worke or not worke , as also of his manner of working , vntill his knowledge ( that ought to direct and gouerne his working ) be perfect and complete : but that can not be , as long as any circumstance not as yet considered , may make it seeme fitt or vnfitt to proceede : and therefore , such actions as are done without exact consideration of euery particular circumstance , do not flow from a pure vnderstanding . From whence if followeth , that when an vnderstanding is not satisfyed of euery particular circumstance , and consequently can not determine what he must immediately do , but apprehendeth that some of the circumstances not as yet considered , may ( or rather must ) change some part of his action , it must of necessity be vndetermined in respect of the immediate action ; and consequently , it must refraine absolutely from working . The other part is cleare ; to witt , that when the vnderstanding , vpon consideration of all circumstances , knoweth absolutely what is best , the act on followeth immediately ( as farre as dependeth of the vnderstanding ) without any further disposition on his behalfe : for seeing that nothing but knowledge belongeth to the vnderstanding , he who supposeth all knowledge in it , alloweth all that is requisite or possible for it to worke by : now if all be put , nothing is wanting that should cause it to worke : but where no cause is wanting , but all requisite causes are actually being , the effect must also actually be , and follow immediately out of them : and consequently , the action is done , ( in as much as concerneth the vnderstanding , and indeede absolutely , vnlesse some other cause do faile ) as soone as the vnderstanding knoweth all the circumstances belonging to it : so as it is manifest out of this whole discourse , that if a man wrought only by his vnderstanding , all his actions would be discreete and rationall , in respect of the end he had proposed to himselfe ; and till he were assured what were best he would keepe himselfe in suspens and do nothing ; and as soone as he were so , he would admitt of no delayes , but would at the instant proceede to action according to hi● knowledge : the contrary of all which , we dayly see by experience in euery man. We may then safely conclude , 2 that in humane nature there are two different centers , from whence crosse actions do flow : the one he hath common with beasts , and whose principles and lawes we deliuered in the former Treatise , where we discoursed of life , and the motions of life and of passions : the other is the subiect of our present enquiry ; which in this place , expecteth at our handes , that we should consider how it demeaneth it selfe , and what it doth in vs , when by its guidance we proceede to any action . Experience must be our informer in generall : after which , our discourse shall anatomise what that presenteth vs in bulke . She giueth vs notice of three especiall effects of our vnderstāding : first , that it ordereth a right those conceptions which are brought vnto it : secondly , that when they appeare to be not sufficient for the intended worke , it casteth about and seeketh out others : and thirdly , that it strengthneth those actions which spring from it ; and keepeth them regular and firme and constant to their beginnings and principles . Vnto which last seemeth to belong , that it sometimes ch●cketh its owne thoughts , and bringeth backe those it would haue , and appeareth to keepe as it were a watch ouer its owne wayes . As for the ordering of the present notions , it is cleare that it is done by a secret dependance from the rules of discourse , and from the maximes of humane action : I call this dependance a secret one , because a man in his ordinary course , maketh vse of those rules and maximes which serue his turne as though they were instilled into him by nature , without so much as euer thinking of them , or reflecting vpon them to square out his actions by them : nay , some of them so farre out of the reach of most men , as they can not thinke of them , though they would ; for they know them not : as in particular , the rules of discourse , the vse of which is so necessary , as without it no man can conuerse with an other , nor do any thing like a man , that is , reasonably . From whence then can this proceede , that so familiarly and readily a man maketh vse of what he is not conscious to himselfe that he hath any acquaintance withall ? It can be nothing else , but that the soule , being in her owne nature ordered to do the same thing ▪ which schollers with much difficulty arriue to know what it is by reflection and study , and then frame rules of that afterwardes carry their discourse to a higher pitch , she by an inborne vertue maketh a man do it orderly , constantly , and certainely . 3 The like may be obserued in the dayly vse men make of the maximes of humane action : which are certaine knowledges that formerly they haue gotten , but that th●y vsually thinke not of , whiles they worke agreeable to them ; yet it seemeth they worke by them ; for if their action should iarre against any of them , they would presently reflect vpon their Maxime , and by it correct what they were about : for example , one who is skilled in the rules of Grammar , or of accenting his speech , or hath his eare vsed to Musike , whiles he heareth true construction , or euen verse , or consonant song , neuer reflecteth how it is made ; or at most doth but consider in grosse , that it is right : but if a solecisme , or false quantity , or discorde interuene he presently is aware , not only that it is amisse , but remembreth the very particular precise rule , against which the breach is made . This at the first sight might occasion vs to imagine , that the rules by which any composition is made , do w●●ke only negatiuely in vs , whiles we are busie about it : that is , that they contribute nothing to the making of the thing , but only hinder vs from committing errors : but if we consider the matter well , we shall find it impossible , but that they should worke euen positiuely in vs ; for we know that when we first learne any of these thinges , we looke industriously for such a gender , or number , or case , or tense , for such a foote or quantity , such a note , or consonance ; and we are sure , that vse and practise of the same thing , doth not change , but only facilitate the worke : therefore it followeth of necessity , that we still vse those very instructions , by which at the first we could but slowly creepe , but now manage them with such celerity , as our fansy can not keepe pace with what we do . And this is the reasō why we do not perceiue that we thinke of them , but may peraduenture at the same time thinke of a quite different matter ; as when a musitian playeth voluntary diuision vpon a ground he neuer saw before , and yet hath all the while some other thought in his head ; or when a painter draweth a picture , and all the while discourseth with a by stander . This truth may be conuinced by an other argument : as thus ; it can not be doubted , but that a verse or song is made by the power of making such compositions : but that power is the art of them ; and that art is nothing else but the rules whereby they are made : and accordingly we see , that who hath not the art , can not make such compositions : but who hath , can when he pleaseth : and if any man would be able to make them , he presently studyeth the art : so that it can not be doubted , but that artificiall thinges are alwayes made by the vse of those rules which teach the making of them ; although for the most part we are not able to perceiue how such rules are vsed ▪ and besides this , we are sure that we do not only make vse of those rules we learned at the first , but when we are arriued to Maistery in any art , we make vse of them in a quite different manner then we did in the beginning , and then we do in any other thing , wherein we find paine and difficulty . In the second effect that we experience of our vnderstanding , 4 ( which is , our casting about for new conceptions , when those it already hath , appeare not sufficient to direct what it hath in hand ) the force and working of it , is very euident : for this effect proceedeth out of a want of satisfaction : and this belongeth properly to the vnderstanding ; for if euidence and satisfaction be qualities of it , then of necessity the priuation of these qualities , must likewise belong vnto it ; as also to discerne that priuation , and to vse meanes to auoyde it : and in the very casting about , we see a choice made ; and that thinges are not taken promiscuously as they come of a rowe , but that some of them are sett aside , and others aduanced for vse : which argueth plainely the knowledge and gouernement of the vnderstanding . 5 But the third operation , is that which giueth clearest euidence of the peculiar and distinct working of the vnderstanding : for if we marke the contestation and strife within vs , betweene our sensuall part and his antagonist which mainteneth the resolution sett by reason , and obserue how exceedingly their courses and proceedings differ from one an other ; we shall more plainely discerne the nature , and power , and efficacy of both of them . We may perceiue that the motions against Reason , rise vp turbulently , as it were in billowes , and like a hill of boyling water ( as truly Passion is a conglobation of spitits ) do putt vs into an vnquiet and distempered heate and confusion : on the other side , Reason endeauoureth to keepe vs in our due temper , by sometimes commanding downe this growing sea ; otherwhiles , by contenting in some measure the desires of it , and so diuerting an other way its vnruly force : sometimes she terrifyeth it , by the proposall of offensiue thinges ioyned vnto those it is so earnest to enioy : againe , sometimes she preuenteth it , by cutting of all the causes and helpes that promote on its impotent desires , and by engaging before hand the power of it in other thinges , and the like . All which do euidently conuince , that as Reason hath a great strength and power in opposition of sense , so it must be a quite different thing , and of a contrary nature vnto it : we may adde , that the worke of Reason can neuer be well performed , but in a great quiet and tranquillity ; whereas the motions of Passion , are alwayes accompan●ed with disorder and perturbation : so as it appeareth manifestly , that the force of Reason , is not purely the force of its instruments , but the force of its instruments as they are guided , and as the quantities of them are proportioned by it : and this force of Reason , is different from the force of its instruments in themselues , in such sort as the force of a song , is different from the force of the same soundes , whereof it is composed , taken without that order which the musitian putteth in them : for otherwise the more spirits that are raysed by any thought ( which spirits are the instruments whereby Reason performeth all her operations in vs ) the more strongly Reason should worke ; the contrary of which is euident , for we see that too great aboundance of spirits confoundeth Reason . 6 This is as much as at present I intend to insist vpon , for proofe that our vnderstanding hath its proper and distinct operations , and worketh in a peculiar manner , and in a quite different straine from all that is done by our senses . Peraduenture some may conceiue , that the watchfulnesse and recalling of our thoughts backe to their enioyned worke , when they breake loose and runne astray , and our not letting them range abroad at randome , doth also conuince this assertion : but I confesse ingeniously , the testimony of it seemeth not cleare to me ; and therefore I ranke it not with those , that I would haue ( if it may be ) solidely weighty , and vndenyable to who shall consider maturely the bottome and full efficaciousnesse of them . Of such , a few , or any one , is enough to settle ones mind in the beliefe of a truth : and I hope , that this which we haue laboured for in this Chapter , is so sufficiently proued , as we neede not make vp our euidence with number of testimonies . But to shew the exceptions I take against this argument , lett vs examine , how this act within vs which we call watchfullnesse , is performed : truly , me thinketh it appeareth to be nothing else , but the promptitude and recourse of some spirits , that are proper for this effect , which by a mans earnestnesse in his resolutiō , do take a strōg impression , and so are still ready to knocke frequently at the dore of our vnderstāding , and thereby enable it with power to recall our strayed thougths . Nay , the very reflexion it selfe , which we make vpon our thoughts , seemeth vnto me to be only this , that the obiect beating vpon the fansie , carryeth backe with it at its retiring from thence , some litle particle or atome of the braine or Septum Lucidum , against which it beateth , sticking vpon it ; in like manner as vpon an other occasion , we instanced in a ball rebounding from a greene mudde wall , vnto which some of the matter of the wall must needes adhere : now this obiect , together with the addition it getteth by its stroake vpon the fansie , rebounding thēce , and hauing no more to do there at present , betaketh it selfe to rest quietly in some cell it is disposed into in the braine , as we haue deliuered at large in our former Treatise , where we discoursed of Memory : but whensoeuer it is called for againe by the fansie , or vpon any other occasion returneth thither , it cometh as it were capped with this additional piece it acquired formerly in the fansie ; and so maketh a representation of its owne hauing beene formerly there . Yet , be these actions performed how they will , it can not be denyed , but that both of them are such , as are not fitt , nor would be any wayes vsefull to creatures , that haue not the power of ordering their owne thoughts and fansies , but are gouerned throughout meerely by an vniforme course of nature : which ordering of thoughts , being an operation feasible only by rationall creatures , and by none others , these two actions ( which would be in vaine , where such ordering is not vsed ) seeme to be specially ordained by nature , for the seruice of Reason and of the Vnderstanding ; although peraduenture a precise proper working of the vnderstanding , do not cleerely shine in it . Much lesse can we by experience find among all the actions we haue hitherto spoken of , that our Reason or Vnderstanding worketh singly and alone by it selfe , without the assistance and consortshippe of the fantasie : and as litle can I tell how go about to seeke any experience of it . But what Reason may do in this particular , 7 we shall hereafter enquire : and end this Chapter , with collecting out of what is said , how it fareth with vs , when we do any thing against Reason , or against our owne knowledge . If this happen by surprise , it is plaine that the watch of Reason was not so strong as it should haue beene , to preuent the admittance or continuance of those thoughts , which worke that transgression . Againe , if it be occasioned by Passion , it is euident that in this case ▪ the multitude and violence of those spirits which Passion sendeth boyling vp to the fantasie , is so great , as the other spirits , which are in the iurisdiction and gouernement of Reason , are not able for the present to ballance them and stay their impetuosity , whiles she maketh truth appeare . Sometimes we may obserue , that Reason hath warning enough , to muster together all her forces , to encounter , as it were in sett battaile , the assault of some concupiscence , that sendeth his vnruly bandes to take possession of the fansie , and constraine it to serue their desires , and by it to bring Reason to their bente . Now if in this pitched field she loose the bridle , and be carryed away against her owne resolutions , and be forced like a captiue to obey the others lawes , it is cleare that her strength was not so great as the contrary factions . The cause of which is euident ; for we know that she can do nothing , but by the assistance of the spirits which inhabite the braine : now then it followeth , that if she haue not the command of those spirits which flocke thither , she must of necessity be carryed alōg by the streame of the greater and stronger multitude ; which in our case , is the throng of those that are sent vp into the braine by the desired obiect ; and they come thither so thicke and so forcibly , that they displace the others which fought vnder Reasons standard : which if they do totally , and excluding reasons party , do entirely possesse the fansie with their troupes , ( as in maddenesse and in extremity of suddaine passion it happeneth ) then must Reason wholy follow their sway , without any struggling at all against it ; for whatsoeuer beateth on the fansie , occasioneth her to worke ; and therefore when nothing beateth there but the messengers of some sensuall obiect , she can make no resistance to what they impose : but if it bappen that these tumultuary ones , be not the only spirits which beate there , but that Reason hath likewise some vnder her iurisdiction , which keepe possession for her , though they be too weake to turne the others out of dores ; then it is true , she can still direct fairely , how in that case a man should gouerne himselfe ; but when he cometh to execute ; he findeth his sinewes already posessed , and swelled with the contrary spirits ; and they keeping out the smaller and weaker number , which reason hath ranked in order , and would furnish those partes withall , he is drawne euen against his iudgement and Reason , to obey their appetites , and to moue himselfe in prosecution of what they propose ; in such sort as the Poet expresseth that Medea found in her selfe , when she complained and bemoaned her selfe in these wordes : Video meliora proboque , Deteriora sequor : and in this case , a man foreseeth his misery all the way he rouleth towardes it , and leapeth into the precipice with his eyes open : which sheweth that the army of thoughts on Reasons side , should be encreased in number , to haue her strong enough to wage battaile with the rebellious aduersary : or else , that her aduersary should be so much weakened , that she , though not growne stronger in her selfe , yet might , through the others enfeebling , be able to make her party good ; ( and hence is the vse of corporeall mortifications , to subiect our Passions to the beheast of Reason ) euen as when we see , that when we are in health , our armes , and legges , and all our limbes , obey our will , reaching what we command them , and carrying vs whither we desire , because the spirits which are sent into them from our braine , are strong enough to raise and moue them as they are directed ; but if our sinewes be so steeped in some cold and watry humour , that the spirits coming downe , find not meanes to swell and harden them ; well we may wish and striue , but all in vaine : for we shall not be able to make them performe their due functions . In like manner , if reason do send her emissaries into the same arme or legge or other member , and no other spirits do there striue against them , then that limbe is moued and gouerned absolutely according to her directions : but if at the same time , a greater multitude of others , do hinder Reasons seruants from coming thither , or flocking into other sinewes , do carry that limbe a contrary way ; in vaine doth Reason striue to moue them to her byas ; for those obeyng partes must obserue the rules which the violent conquerour prescribeth . THE FIFT CHAPTER . Containing proofes out of our single apprehensions , that our soule is incorporeall . AS in our first Treatise we dissected nature , 1 and shewed , how out of the notion and first diuision of Quantity , ariseth that vast multiplicity of thinges , which filling this world , falleth vnder the consideration of our senses : so in the beginning of this second Treatise , we haue searched into those operations of a man ( attributed to his soule ) by which he is conceiued to excell all other liuing creatures : and there discouered , that the admirable , and vnlimited variety of workes , which is seene in mens writinges and actions , doth all flow from the source of single apprehensions ; and euen from one bare notion of Being : which is the roote and principle , from whence all others deriue their origine ; and into which all may be resolued ; workes proceeding from resolutions , they from discourses , these being composed to iudgements , and iudgements of single apprehensions . This part we must now reuiew , and enquire what we can find in mans operation , arguing the Quality of his Soule , whether it be corporeall or no. For if these single apprehensions , and the processes compounded of them , may be performed by the ordering of rare and dense partes ( as the other workes of nature are ) then they will be corporeall , and of the same kind with those , which we opened in the first Treatise : but if we shall proue , that they can not possibly be deduced from multiplicity , and order of Quantitatiue partes , then we may confidently resolue ourselues , that in the cause from which they flow , is a nature wholy discrepant from that which resideth among bodies , and among corporeall thinges . This we shall here labour to do : and to that end , we will beginne our worke with reflecting vpon what we haue deliuered of a single apprehension , in the first Chapter of this second Treatise : whose nature we there first explicated common ; and thence proceeded to some particular apprehensions ; and lastly shewed the extent they comprehended . These then must be the subiect of our present speculation . 2 As for their nature , we may remember , how we resolued three thinges : first , that by apprehension , the very thing apprehended is by it selfe in our soule : next , that the notion of Being , is the first of all notions , and is resumed in all others : and thirdly , that what is added to the notion of Being , is but respects to other thinges . Now then lett vs consider , what kind of engines they must be , that may haue the power to make thinges themselues to be in our soule , if they were to be there materially ? How shall the place , or the time passed , be remoued , and be putt in an other place , and in an other time ? How shall the quātity of the heauēs , of the whole world , nay of biggenesse exceeding all that by millions of proportionall encreases , be shutt vp in the litle circuite of mans braine ? And yet if we examine our selues strictly , we shall find nothing wanting ; all is there . How shall the same thing , be corporeally in two , nay in two thousand places , at the same time ? And yet , in so many is the sunne , when two thousand men thinke of it at once . We must then allow , that thinges are there immaterially ; and consequently , that what receiueth them , is immateriall : since euery thing is receiued according to the measure and nature of what receiueth it . But I easily conceiue , that the strangenesse and incredibility of our position , may counterballance the force of it : for who can persuade himselfe , that the very thing he apprehendeth , is in his minde ? I acknowledge , that if its being there , were to be vnderstood corporeally , it were impossible : but on the other side , who shall consider , that he knoweth the thing he ●ightly apprehendeth , that it worketh in him , and maketh him worke agreeable to its nature , and that all the properties and singularities of it may be displayed by what is in him , and are as it were vnfoulded in his mind , he can neyther deny nor doubt , but that it is there in an admirable and spirituall manner . If you aske me how this cometh to passe ? And by what artifice , bodies are thus spiritualized ? I cōfesse I shall not be able to satisfy you : but must answere , that it is done , I know not how , by the power of the soule : shew me a soule , and I will tell you how it worketh : but as we are sure there is a soule , ( that is to say , a Principle from whēce these operatiōs spring ) though we can not see it : so we may , and do certainely know , that this mystery is as we say ; though because we vnderstand not the true and complete nature of a soule , we can as litle expresse the manner , how it is done by a soule . Yet , before we take our leaue of this matter of Apprehensions , we will in due place endeauour to say something towardes the clearing of this obscure point . 3 Our second consideration vpon the nature of Apprehension , was , that our primary and maine notion , is of Being . This discouereth some litle glympse of the nature of the soule : for it is manifest that she applyeth this notion , as well to no partes , as to partes : which we proued in the first Treatise , when we shewed that we haue a particular notion of substance , distinct from the notion of Quantity ; for quantity and Partes being the same , it followeth that if there be a notion supposed by quantity , ( as in substance there is ) it must of necessity abstract from partes : and consequently , we may conclude , that the notion of Being , which is indifferently applyable eyther to quantity or to substance , doth of its owne nature wholy abstract eyther from Partes , or from no Partes . I then inferre : that since this notion of Being , is the very first and virgin notion our soule is imbued with or is capable of , and that it is the roote of all other notions , and into which she resolueth euery other notion , in such sort , as when we haue sifted and searsed the essence of any notion whatsoeuer , we can discouer nothing that is deeper then this , or precedent to it , and that it agreeth so completely with our soule , as she seemeth to be nothing else but a capacity fitted to Being ; it can not be denyed , but that our soule must needes haue a very neere affinity and resēblance of nature with it : but it is euident , that Being hath not of it selfe any partes in it , nor of it selfe is capable of diuision : and therefore it is as euident , that the soule , which is framed ( as it were ) by that patterne and Idea , and is fitted for Bein● as for its end , must also of it selfe be voyde of partes , and be in capable of diuisiō . For how can partes be fitted to an indiuisible thing ? And how can two such different natures euer meete porportionably ? If it be obiected , that the very notion of Being , from whence we estimate the nature of the soule , is accommodable to partes : as for example , we see that substance is endewed with quantity . We answere , that euen this doth corroborate our proofe : for seing that the substances , which our senses are acquainted withall , haue partes , and can not be without partes ; and yet neuerthelesse in our soule , the notion of such substance is found without partes ; it is cleare , that such substance hath this meerely from our soule : and because it hath this indisibility from our soule , it followeth that our soule hath a power and nature to bestow indiuisibility vpon what cometh into her . And since it can not be denyed , but that if any substance were once existent without partes , it could neuer after haue partes ; it is euident , that the nature of the soule is incapable of partes ; because it is existent without partes . And that it is in such sort existent , is cleare : for this effect of the soules giuing indiuisibility vnto what she receiueth into her , proceedeth from her as she is existent . Now since this notion of Being , is of all others the first and originall notion that is in the soule , it must needes aboue all others , sauour most of the proper and genuine nature of the soule : in which , and by which , it is what it is , and hath its indiuisibility . If then it be pressed ; how can substance ( in reality or in thinges ) be accommodated vnto Quantity , seing that of it selfe it is indiuisible ? We answere , that such substance , as is the subiect of Quantity , and that hath Quantity , is not indiuisible ; for such substance can not be subsistent without Quantity ▪ and when we frame a notion of it , as being indiuisible , it is an effect of the force of our soule , that is able to draw a notion out of a thing that hath partes , without drawing the notion of the partes : which sheweth ma●ifestly , that in her there is a power aboue hauing of partes : which being in her , argueth her existence to be such . 4 Our last consideration vpon the nature of apprehension , was , how all that is added to the notion of Being , is nothing else but respects of one thing to an other ; and how by these respects , all the thinges of the world come to be in our soule . The euidēce we may draw from hence of our soules immateriality , will be not a whitt lesse , then eyther of the two former : for lett vs cast our lookes ouer all that cometh into our senses , and see if from one end to an other , we can meete with such a thing as we call a respect : it hath neyther figure , nor colour , nor smell , nor motion , nor tast , nor touch ; it hath no similitude to be drawne out of by meanes of our senses : to be like , to be halfe , to be cause , or effect , what is it ? The thinges ( indeed ) that are so , haue their resemblances and pictures ; but which way should a painter go about to draw a likenesse ? Or to paint a halfe , or a cause , or an effect ? If we haue any vnderstanding , we can not choose but vnderstand , that these notions are extremely different , from whatsoeuer cometh in vnto vs by the mediation of our senses : and then if we reflect , how the whole negotiation of our vnderstanding is in , and by respects ; must it not follow necessarily , that our soule is of an extreme different nature from our senses , and from our Imagination ? Nay , if we looke well into this argument , we shall see , that whereas Aristotle pretendeth , that Nihil est in intellectu quod non prius fuit in sensu ; this Maxime is so farre from being true , ( in rigour of the wordes ) that the quite contrary followeth vndenyably out of it ; to witt , that Nihil est in intellectu quod fuit prius in sensu . Which I do not say to contradict Aristotle ( for his wordes are true in the meaning he spoke them ; ) but to shew , how thinges are so much changed by coming into the vnderstanding and into the soule , that although on the one side , they be the very same thinges , yet on the other side there remaineth no likenesse at all between them in themselues as they are in the vnderstading ; which is a most euident proofe , ( when the weight of it is duely considered ) that the nature of our soule , is mainely different from the nature of all corporeall thinges , that come into our sense . By this which we now come from declaring , the admiration , how corporeall thinges can be in the soule , 5 and how they are spiritualized by their being so , will in part be taken away : for reflecting that all the notiōs of the soule , are nothing but the generall notion of a substance , or of a thing ioyned with some particular respect ; ●f then we consider , that the respects may be so ordered , that one respect may be included in an other , we shall see , that there may be some one respect , which may include all those respects that explicate the nature of some one thing : and in this case , the generall notion of a thing coupled with this respect , will containe all whatsoeuer is in the thing : as for example , the notion of a knife , that it is a thing to cutt withall , includeth ( as we haue formerly declared ) all that belongeth vnto a knife . And thus you see , how that mysticall phrase , of corporeall thinges being spiritualized in the soule , signifyeth no more , but that the similitudes which are of them in the soule , are Respects . Thus hauing collected out of the nature of Apprehension in common , 6 as much as we conceiue needefull in this place to proue our assertion , our next worke must be , to try if we can do the like by reflecting vpon particular apprehensions . We considered them of two sortes , calling one kind , vniuersall ones ; and the other , collectiue ones : in the vniuersall ones , we tooke notice of two conditions , the abstraction , and the vniuersality of them : now truly if we had no other euidence , but what will rise from the first of these , that alone would conuince and carry the conclusion : for though among corporeall thinges , the same may be now in one place , now in an other , or sometimes haue one figure , sometimes an other , and still be the same thinges , as for example waxe or water ; yet , it is impossible to imagine any bodily thing whatsoeuer , to be at any time without all kind of figure , or without any place at all , or indifferent to this or to that ; and neuerthelesse , all thinges whatsoeuer , when they are vniuersally apprehended by the soule , haue this condition in her by reason of their abstraction there , which in themselues is impossible vnto them . When we say water , fire , gold , siluer , bread &c : do we meane or expresse any determinate figure ? If we do , none but that precise figure , will serue or content vs : but it is euident , that of a hundred different ones , any and euery one doth a like entirely satisfy vs : when we call for money , if we reflect vpon our fansy , peraduenture we shall find there a purse of crownes : neuerthelesse , if our messenger bringes vs a purse of pistoles , we shall not except against it , as not being what we intended in our mind , because it is not that which was painted in our fansie : it is therefore euident , that our meaning and our fansie were different ; for otherwise , nothing would haue satisfyed vs , but that which was in our fansy . Likewise , in the very word ( which is the picture of our notion ) we see an indifferency ; for no dictionary will tell vs , that this word Money doth not signify as well pistoles as crownes : and accordingly we see , that if our meaning had beene precisely of crownes , we should haue blamed ourselues for not hauing named crownes , and not him that brought vs pistoles , when we spoke to him by the name of money : and therefore it is most cleare , that our vnderstanding or meaning is not fixed or determined to any one particular ; but is equally indifferent to all : and consequently , that it can not be like any thing which entereth by the senses ; and therefore not corporeall . The second cōdition of Vniuersall Apprehensions , is their vniuersality : 7 which addeth vnto their abstractiō , one admirable particularity , and it is , that they abstract in such sort , as to expresse at the same time euen the very thing they abstract from . How is it possible , that the same thing , can be , and not be in the same notion ? Yet lett a man consider what he meaneth when he saith , Euery man hath two eyes ; and he shall see that he expresseth nothing , whereby any one man is distinguished from an other : and yet the force of this word Euery , doth expresse that euery man is distinguished from an other ; so that in truth , he expresseth particularity it selfe in common . Now , lett our smartest and ingeniousest aduersary , shew or imagine if he can , how this may be done in a picture , or in a statue , or in any resemblance of a body or bodily thing : but if he can not , lett him acknowledge an eminent and singular propriety in the soule , that is able to do it . Let vs reflect , that particularity in a body , is a collection of diuerse qualities and circumstances ; as that it is white , of such a figure , in such a place , in such a time , and an infinitude of such like conditions , conglobated together : then , if our soule be a body , the expression of the particularity of a body in the soule , must be a participation in her of such a conglobation , or of such thinges conglobated . Now lett vs imagine if we can , how such a participation should be in common , and should abstract from all colour , all place , and all those thinges of which the conglobation consisteth : and yet we see , that in the soule this is done ; and he who sai●h Euery man , doth not expresse any colour , place , or time ; and neuerthelesse he doth by saying so expresse , that in euery man there is a conglobation of colour , place , and time : for it could not be Euery one , vnlesse there were such conglobations to make Euery one , one : and if any conglobation were expressed in this terme Euery one , it would not be Euery one , but only one alone . Now if any coordination of partes , can vnfould and lay open this riddle , I will renounce all Philosophy and vnderstanding . 8 Collectiue apprehensions will afford vs no meaner testimony then the other two , for the spirituality of our soule : for although it may seeme vnto vs , before we reflect throughly on the matter , that we see , or otherwise discerne by our sense , the numbers of thinges ; as that the men in the next roome , are three ; that the chaires there , are tenne ; and the like of other thinges ; yet after due consideration , we shall find , that our eye , or sense telleth vs but singly of each one , that it is one ; and so runneth ouer euery one of them ; keeping them still each by themselues , vnder their owne seuerall vnities : but then the vnderstanding cometh , and ioyneth vnder one notion , what the sense kept a sunder in so many seuerall ones , as there are thinges . The notion of three , or of tēne , is not in the thinges , but in our mind ; for why three rather then fiue , or tēne rather then twelue , if the matter of which we speake were not determined ? and such determination of the matter , is an effect of the vnderstanding . If I had spoken of thinges , as I did of men , or of chaires , there had beene more then three or tenne : it is then euident , that what determined my speech , made the number be three or tenne . Againe , we see that the notion of tenne , is but one notion ; for as the name of tenne , is but one signe , so it argueth , that there is but one notion , by which it is the signe of tenne thinges . Besides , we see that Arithmetitians do find out the proprieties and particular nature of any determinate number : and therefore we may conclude , that euery number hath a definition , and a peculiar nature of its owne , as it is a number . If then this definition , or nature , or notion of tenne , be a corporeall one , it is a corporeall similitude of the obiect . But is it like to any one of the thinges , or is it like to all the tenne ? If to any one , then that one will be tenne ; if it be like to the whole made of tenne , then that whole being but one , tenne will be iust one , and not tenne thinges . Besides , to be tenne , doth expressely imply to be not one : how then can that be a materiall thing , which by being one representeth many ? Seeing that in materiall thinges , one and many are opposite , and exclude one an other from the same subiect ? And yet , this notion could not represent many together , but by being one . Againe , if it be a materiall notion or similitude , it is eyther in an indiuisible of the braine , or it is in a diuisible part of it : I meane , that the whole essence of the notion be in euery part neuer so litle of the braine , or that one part of the essence , be in one part of the braine , and that an other part of the essence , be in an other part of the braine . If you say , that the whole essence is in euery part of the braine , though neuer so litle ; you make it impossible that it should be a body ; for you make it the likenesse of tenne determinate bodies , in an indiuisible māner ; seeing that what by diuision groweth not lesse , hath the nature of an indiuisible : but if you say , that diuers partes of the essence , are in diuers partes of the braine , then you make it impossible that the notion of tenne , should be indiuisible ; since it selfe is composed of seuerall partes . In a word ▪ tenne thinges can not be represented materially , but by tenne other thinges : and therefore it is most euident , that the soule which representeth tenne by one thing or notion , doth not represent the tenne materially : and consequently , that her selfe is immateriall . What we haue now said , will be confirmed by considering the termes , All and whole : for it is cleare , that these termes also , are of the nature of numbers ; but withall , do expresse particularly that no part is wanting . If then the notion of All or whole , be said to be materiall and quantitatiue , it must be diuisible : but if you diuide it , no part remayneth All or whole : it is not therefore diuisible ; and consequently it is not materiall . And as this argument , is manifestly applyable to numbers , so if we looke into the arguments concerning numbers , you will find all them likewise applyable to these termes , 9 All and whole . Out of what hath beene hitherto discouered , we may gather this note : that it is the nature of the soule , to draw from diuisibility , to indiuisibility ; from multitude , to vnity ; from indeterminatenesse and confusion ▪ to a clarity and determination : as appeareth euidently in this last example of Collections ; in which , whether we take numbers , or other collectiue termes , wee see that throughout their natures do consist in such a perfect indiuisibility , as no part can be seperated without destroying the essence of the notion : nay , thinges which in themselues are many and consist in partes , do in the mind gett an impartible nature ; for tenne , is no longer tenne , if it be diuided : nor all , is all , if any thing be taken away . In the same manner , though Philosophy teach vs , there be neyther pointes in biggenesse , nor instances in motion or time , yet nature maketh vs expresse all biggenesse by pointes , and all time by instantes ; the soule euer fixing it selfe vpon indiuisibility . And this is the reason , why we attribute the nature of substance to all our notions : if we see a thing white , or blacke , or doe , or suffer , or be in a place , or in time ; presently in our apprehension we conceiue these modifications of the thing , like substances ; and accordingly we call them by substantiue names , Whitenesse , Action , Vbication , Duration , &c : now the reason of this is , because a substance , ( that is terminated within it selfe ) is a fitt and a steady ground for the soule to fixe it selfe vpon , whereas these other Appendixes of substance , would not afford her easy footing to build her structures vpon , if she considered them as truly they are in themselues : and therefore in her notion , she giueth them the qualities of substance : but withall it happeneth many times , that by her doing thus , if she be not very wary , she is deceiued and falleth into grosse errours . One thing more we must remember to take notice of ▪ and it is , that if we will compare the notions in our vnderstanding , 10 with the signes which beating in our fansie do begett those notions ; we shall find , that these are but barely signes ; and do not in their owne nature expresse , eyther the notions they raise , or the thinges they are signes of . This is euident in the images of the soundes we call wordes : for it is cleare , they haue no likenesse eyther with the thinges they signify , or with the thoughts they begett in vs : and we shall find it no lesse true of other images ; for example , in the exteriour impressions of sensible qualities , which seeme by themselues to be in the vnderstanding ; for if we consider the matter well , we shall perceiue that we vnderstand nothing more by them , then we do by meere wordes ; and that to worke , or to discourse out of them , we must seeke into the obiects , and their definitions ; whereof we learne nothing by those first impressions : for it seemeth , that ( for exāple ) hoat , or red , or sweete , to a man that first seeth , or feeleth , or tasteth them , signifyeth nothing else , but a thing which maketh such an apprehension in his soule , or such a phantasme in his interiour sēse ; and neuerthelesse , as yet the mā knoweth not that he hath a soule , or an interiour sense ; nor doth reflect so farre as to consider , that this motion passeth by his exteriour sense ; but his apprehension is immediately carried to the thing without him ; and he imagineth that the impression he feeleth , is in the thing he feeleth ; and so he that should feele himselfe heated by a burning glasse , and were not acquainted with the vertue of such a glasse , would thinke the glasse were hoat : yet certainely , his first apprehension is of the motion made in his fansie , ( though he imagineth it elsewhere ) which he conceiueth to be the nature of the thing that maketh it . And thus we see that the conuersion of the soule , is immediate to a thing without the man : which also is the effect of her being fixed to Existence ; for by reason of that , she still apprehendeth euery impression as a thing . But now , whether her apprehension doth include the very impression , which is in the sense or in the fansie , so that by its owne likenesse it be in the soule , or whether the impression in the fansie maketh a change in the soule , which we can not discerne in it selfe , but conceiue it to be the impression which is in the fansie , because that impression is at the first continually present at the said mutation ; is more obscure and hard to discouer . But when we reflect that after some time , wordes do succeed in lieu of this impression , and do performe the same effect as the originall impression , in what language soeuer they be vttered , so they be vnderstood ; we may conclude out of this euident signe , that the impression is in the vnderstanding not in its owne likenesse , but in an other shape , which we do not discouer ; and which is excitated , as well by the name , as by the impression , in a man that is vsed to the names . Againe , in a man that learneth thinges by himselfe , these impressions serue for wordes , and not for thinges ; for such a man neuer looketh into his fansie to discourse vpon any thing , but only vpon the mutation he conceiueth is made in the externe sense : out of which he gathereth by litle and litle , the nature of the thing , whose notion was made at first in him by this impression . Out of which it is manifest , that our knowledge is as different a thing , from the Phantasmes which beate at the soules dore , as the thing signifyed is f●om the sound of the word , or as the wine in the cellar is from the bush : and therefore , it is impossible that the soule ( in which that knowledge resideth , and which indeede is that knowledge ) should be a corporeall or bodily thing : since of all bodily thinges , the motions that are made by the sensible qualities , arriue neerest to a spirituall nature . It remayneth now , 11 that we should argue for the immateriality of the soule , out of the extent of our apprehension : which seemeth to be so excessiue , as not to be comprehensible by the limitations of bodies ; and therefore can not belong vnto a body : but because all that needeth to be said in this particular , followeth plainely out of groundes already vrged , and that this point containeth not any notable particularity deseruing mention here ; we will not enlarge ourselues any further vpon it : but will passe on to the next line of operations proper vnto our mind . Only we may not omitt taking notice of the expressions which our mind maketh of nothing , or as Logitians terme it , of Negations and Priuations : which do argue an admirable power in the soule , and of a quite different straine from all corporeall thinges ; and do euidently conuince the immateriality of it : for it can not be doubted , but that the soule knoweth what she meaneth , when she discourseth of Nothing . Now if all her knowledge , were nothing else but corporeall phantasmes , or pictures made by corporeall thinges , how should she come to haue a notion of Nothing ? for since it is most cleare , that something can not be like Nothing , and that there can not be a participation of what is not ; how can we conceiue that there should be a similitude made of Nothing ? The way therefore that the soule taketh in this operation , is , that comparing two thinges together , and finding that the one of them is not the other ; she reflecteth vpon her owne action , and diuiding in it the thing said , from the saying , she taketh the thing said for a quality , or property , or predicate ( as Logitians call it ) of that thing which she denyeth to be the other thing ; and then she giueth it a positiue name , after she hath first made a positiue notion , vnto which the name may agree : as for example ; when the soule considereth a man that hath not the power to see , as soone as she hath to her selfe pronunced , that he hath not such a power , she taketh the not power to see , for a quality of that man ; and then giueth the name of blindenesse to that not power of seeing ; which though of it selfe it be nothing , yet by being that which satisfyeth her act , whē she sayeth that he hath not the power of seeing , it seemeth to be ranked among those thinges , vnto which names are due : for it hath a notion ; and the hauing a notion , is the clayme , or merite ; or dignity , in vertue whereof thinges are preferred to names . Now then , lett vs enquire how the power of rarity and density , or the multiplication and order of partes , can be raised and refined to the state of being like nothing , or of being the similitude of a negation ; or what operation of rarity ad density , can forge out this notion of blindenesse , which we haue explicated : and when we ●ind , it is beyond their reach to compasse , we must acknowledge , that the soule is an other kind of engine , then all those which are in the storehouse of bodies . THE SIXT CHAPTER . Containing proofes out of our soules operations in knowing or deeming any thing , that she is of a spirituall nature . 1 OVr next consideration shall be to see what testimony our manner of Iudging , doth yield vs of the nature of the soule : concerning which , three thinges offer themselues , worthy the reflecting on ; which are , our manner of thinking ; the opposition which frequently occurreth in our thoughts ; and the nature of truth and of falsehood . As for the first , we may remember how we haue shewed , that all iudgement or deeming is but an apprehension of identification , or something immediately following out of it : and that a settled iudgement or assent of the mind is as it were a limbe , or branch , or graft in our soule ; so that we find that our perceiuing of identification between two thinges , or our seeing that the one is the other , is that by which our soule encreaseth . Now , because when two thinges are identifyed , the one reacheth not further then the other , it is cleare that this encrease of the soule is not made by partes , which being added one to an other do cause it to be greater : and therefore , since this latter course is the only meanes of encrease in bodies and in quantity , it is as cleare that the nature of the soule , is quite different from the nature of all corporeall or Quantitatiue thinges . Againe , it is against the nature of identification , to be of partes ; and therefore , they who take quantity to be one thing , and not many thinges tyed together , do acknowledge that truly there are no partes in it : and this is so rigorously true , that although we speake of two thinges that in reality are identifyed one with an other , yet if our wordes be such , as imply that our vnderstanding considereth them as distinct partes , and by abstraction giueth them the nature of partes ; then they are no longer identifyed , but in good Logike , we ought in this case to deny the one of the other . As for example : though the hand and the foote be the same thing , ( as we haue declared in our first Treatise ) yet because in the name hand , there is a secret exclusion of any thing that is not in the definition of a hand , it followeth that in our speech we must say , that a hand is not a foote Likewise though it be confessed , that the thing which is rationality is also risibility ; neuerthelesse , it is a solecisme in Logike , to say that rationality is risibility ; because it is the nature of these abstracted names , to confine their signifycations to one definition ; and the definitions of these two termes are diuers . Out of this consideration it followeth clearely , that seeing the nature of partes , is contrary to the nature of identity ; and that the soule in her iudgements worketh alltogether by identity , it is impossible that her operations should consist of partes , or in any sort resemble any proceeding of Quantitatiue thinges . The like will be conuinced out of the opposition we find in our thoughts . 2 In it we may consider two thinges : first the generation of it : next , the incompossibility of opposites in the soule . To beginne with the first : we see that in our speaking , opposition is produced by the addition of this word Not : as when we say , not a man , not a penny , not a word ; and therefore it followeth , that in our soule there is a notion of it , correspondent to the word that expresseth it . Now , seeing that a notion is a thing , and that it is the likenesse of its obiect , or rather the same with the obiect ; lett vs cast about , how we should of partes and of Quantity , make a nothing , or an identification to not : and when we find that it is ridiculous and absurd to go about it , lett vs conclude , that the manner of working , which our soule vseth , is farre different from that which is vsed in bodies , and among materiall thinges . And if you obiect , that not only a body , but euen any other substance whatsoeuer ( suppose it as spirituall as you will ) can not be eyther like , or identifyed to nothing ; and therefore this argument will as well proue that the soule is not a thing or substance , as that it is not a body : we answere , that it is euident out of what we haue already said , that the vnderstanding is not the obiects it vnderstandeth , by way of similitude , but by a higher meanes ; which we haue shewed to be by way of Respects . Now then , the respect which a thing hath to an other thing , by not hauing such a respect vnto it , as a third thing formerly considered hath therevnto , may be expressed in way of Respects , though it can not in way of similitude : and so our vnderstanding is able to expresse , what neyther our fansy , nor any corporeall thing can arriue to the expression of : as when first we find , that one man hath a respect to the wall , which we call the power of seeing , it if afterwardes we find that an other man hath a respect vnto the wall of impotence , that he can not see it , this second respect the vnderstanding hath a power to expresse as well as the first : as we haue touched aboue . 3 As for the opposition that occurreth in our thoughts , we may consider it of two kindes : the one is of the thinges or obiects that come into our thougths or into our soule : and this is not properly an opposition in the soule ; for although the thinges be opposite by their owne nature in themselues , yet they do not exercise their opposition in the soule : nay , though the oppositiō be euen in the soule it selfe , if the soule with this oppositiō , be considered as an obiect , it maketh no opposition in the soule ; for so you may consider your soule learned and vnlearned , ignorant and knowing , good and bad , and the like : all which are oppositions in a soule supposed to be so qualifyed , but are no oppositions in a soule that considereth them : no more then fire and water , heauy thinges and light , white and blacke , being and not being , an affirmatiue proposition and its negatiue , and the like : all which are in themselues so contrary and opposite to one an other , that they can not consist together in one subiect ; they haue an incompossibility among themselues ; wheresoeuer the one of them is , by its very entrance it driueth out its opposite : and yet in the soule they agree together without reluctance : she knoweth and considereth and weigheth both sides of the scale at the same time , and ballanceth them euenly one against an other : for vnlesse both the opposites were in the same instant in the same comparing power , that power could not by one act whose beginning implyeth its ending , iudge the difference and opposition of them : as when we say blacke is contrary to white , or darkenesse is the want of light , we pronounce one common not being of both extremes . We may then boldely conclude , that since no body whatsoeuer can entertaine at the same time , and in the same place , these quarrelling Antagonistes , but that by their conflict , they presently destroy one an other , and peraduenture the body too , into which they presse for entrance , and the entire possession of which each of them striueth for ; ( those of them I meane , that are proportioned to the reception of bodies ) and that the soule imbibeth them together without any difficulty or contrast , and preserueth them allwayes frendes euen in the face of one an other , and lodgeth them together in the same bed ; and that ( in a word ) these opposite thinges do enioy an admirable and vnknowne manner of Being in the soule , and which hath no parallele nor argument in bodily thinges : we may ( I say ) boldely conclude , that the soule it selfe , in which all these are , is of a nature , and hath a manner of Being altogether vnlike the nature of bodies , and their manner of Being . Out of this agreeing of all obiects in the soule , 4 and their hauing no opposition there , euen whiles she knoweth the opposition that is betweene them in themselues , there followeth an other consideration , of no lesse importance : which is , that the amplitude of our soule in respect of knowledge , is absolutely infinite ; that is to say , she is capable of knowing at the same time obiects without end or measure . For the explicating whereof , we are to cōsider , that the latter conclusions , which the soule gaineth knowledge of , do hang to the former by identificatiō , or by the soules seeing that two notions are identifyed , because they are identifyed to a third , as is before expressed ; and the first principles which seeme to be immediately ioyned vnto the soule , haue the identity of their termes plaine and euident , euen in the very termes themselues . Nay , if we insist further , we shall find that the first truthes must haue an identification to the very soule it selfe ; for it being euident that truth or falsehoode , is not in the soule but so farre forth , as she doth apply her selfe to the externall obiect , or to the existence of thinges in themselues ; and that we find that the soules knowing with euidence that any thing is or hath being , implyeth her knowing that her selfe is ; ( for she can not know that a thing seemeth so to her , or maketh such an impression in her , without knowing that her selfe is ; though peraduenture she may not know what her selfe is , but taketh her selfe to be no other thing then the body of the man in which she is ) it is euident that the first truthes which enter into the soule , to witt , that this or that seemeth so or so vnto her , ( and these truthes no sceptike euer doubted of ) are identifyed with the soule it selfe ; seeing that an obiects seeming to be such or such , is nothing else , but the soule so qualifyed . And by this we find , that the certainty of the first Principles , as for example of this Proposition , That the whole is bigger then the Part , will depend in a particular soule of her certainty of her owne Being : for although this proposition would haue a necessity in the very connexion of the termes , notwithstanding there were not in nature any whole or Part ; yet this necessity would not be a necessity of Existence or of Being in the obiect , but a necessity of connexion , as it were of two partes of the soule : and so , if verity and falsity be not perfectly in the soule , but in comparison to actuall existence , the soule would not be perfectly true , or ( to say more properly ) would not haue the perfection of truth in her , by hauing or knowing this proposition , vnlesse withall she were certaine , that there were existēt , an obiect of this Propositiō : of which ( as we haue said ) she can not be certaine , without being certaine of her owne Being ; so that in effect , the identification of other thinges among themselues , by which such thinges are knowne , doth come at the last to be retriued in the existence of the soule it selfe , and to be in the soule , by the identification of those other thinges vnto her selfe . 5 Now then to proceed to the proofe of our proposed conclusion , it is cleare , that the adding of one thing to an other , doth out of the force of this addition , perfect the thing vnto which the addition is made , if the aduenient thing be added in such way , as the former is apt to receiue it : but it is euident , that the soule is made fitt by former propositions , to be identifyed to later ones ; for we see that the former ones draw on , and inferre the later ones : and therefore it followeth , that the more is added to the soule , the greater is her aptitude to haue more , or to be more encreased : and consequently , that the more is added vnto her , the more may still be added ; and the more capable and more earnest she is , to haue more . Wherefore it can not be denyed , but that since in the nature of the obiects there is no impediment to hinder their being together in the soule , ( as we haue proued a litle aboue ) and that in her by receiuing new obiects into her , there is a continuall encrease of capacity to receiue more ; she hath an amplitude to knowledge absolutely infinite , in such a manner as we haue aboue expressed . Now to apply to our purpose what we haue gathered by this discourse , it is cleare , that these two conditions . of one thing not driuing out an other , and of infinity of accessions , do openly disclayme from quantity , and from matter ; for we see that what hath Quantity , or is a Body , can not admitt a new thing into it , vnlesse some other thing do first go out of it , to make roome for the aduenient one : and as for infinitude , it breedeth a sea of contradictions , if it be but thought of in Quantity : and therefore we may conclude , that the soule , vnto whom these two conditions do belong , is not quantitatiue or corporeall , but immateriall , and of a spirituall nature . 6 The second kind of opposition , that occurreth in our thoughts , or in our soule , is of Contradictory Propositions : it hath its origine in the opposition of Being to not Being : and is when a thing is identifyed vnto the soule , in such sort as we haue said , that a Iudgement or Deeming maketh the obiect become as it were a limbe , or part of the soule : and because the conflict of two such propositions , if they were together in the soule , would make her be something contrary to the nature of Being ( if any thing can be contrary to Being ) which in the schooles they call ens & non ens ; the impossibility of her admitting into her selfe two such propositions together , doth testify her firme cleauing and her fixednesse to Being : and so doth confirme and bring new euidence to that argument for the soules spirituality , which in the first Chapter of this part , we drew from the nature of Being . As for truth and falsehood , they spring from the same roote as the last ; as being qualities consequent to the opposition of affirmatiue and negatiue propositions ; whereof if the one be true , the other must necessarily be false : and therefore , we neede not spend time in setting downe any particular considerations of these ; since what we haue said of the other , is applyable vnto them : but it is sufficient , that we thus note them , to giue the Reader occasion to reflect vpon them . Among propositions , 7 there are some which Logitians do terme of Eternall truth : and out of these , there are ingenious men , who imagine that the Immortality of the soule may be immediately deduced . Herein they roue not quite from the marke ; though withall I must needes say , they do not directly hitt it . To vnderstand the vtmost that may be inferred out of such propositions , we may note two conditions in them : the first is , that generally these propositions are vniuersall ones ; and thereby haue that force to conuince the spirituality of the soule , which we haue explicated and shewed to belong vnto vniuersall termes : the second is , that in these propositions , there is a necessity of connexion between their termes ; such an one , or at the least very like therevnto , as we explicated in those propositions , which beare their euidence plaine in their very termes . And out of this we may draw an other argument for the spirituality of the soule : for we see that all corporeall agents and patients , are defectible and contingent ; that is to say , sometimes , or ( if you will ) most times , they attaine their effect ; but withall , sometimes ( be it neuer so seldome ) they misse of it : and accordingly , it happeneth sometimes that our eyes , our eares , our touch , and the rest of our senses are deceiued ; though for the most part , they giue vs true informations of what they conuerse with : but these propositions of eternall verity do neuer faile : they haue in themselues an indefectibility insuperable ; and consequently , they giue euidence that the soules nature is of a higher degree of constancy and certainty , then what falleth within the compasse of bodies : and is of a nobler and different straine , from all corporeall thinges : for this certainty is entayled vpon such propositions by the force of Being ; which is the proper obiect of the soule : and they haue their Being , as limbes and partes of the soule . As for the terme of Eternall verity , it is not to be taken positiuely , as if these propositions , or their obiects , had any true eternity or perseuerance , without beginning or ending : but only negatiuely ; that is , that there can be no time , in which they are false : and therefore , we can not out of their hauing such a kind of Eternity belonging to them , argue a capacity of infinite time or duration in our soule that comprehendeth them . THE SEVENTH CHAPTER . That our discoursing doth proue our soule to be incorporeall . 1 HAuing thus runne ouer those proofes for the immateriality of our soule , which arise out of her manner of working when she iudgeth ; in the next place , we are to enquire what others , her manner of discoursing will afford vs. We are sure , that since our discourse is composed of iudgements , and of single apprehensions , it can not choose but furnish vs with all those pregnant arguments , that we drew from them . But that will not serue our turne : we looke after new euidence ; and we shall see it will giue it vs with full handes . It consisteth in this : that when we discourse , we may easily perceiue there is more at one time in our minde , then we can discouer to be in our fantasy ; for we find , that in our fantasy , as one proposition cometh , an other is gone : and although they that are gone , seeme to be ready at a call , yet they are not in presence ; as being thinges which consist in motion , and that require place ; and therefore the one iustleth the other out of the place it possessed . But if it fared in like manner in our inward soule , we could neuer attaine vnto knowledge : for it is manifest , that our soule is not assured of a conclusion , but by her seeing the premisses : if then the premisses be taken away , the conclusion that resteth vpon them , falleth to the ground : but they are taken away , if they be out of our mind : therefore , when our vnderstanding yieldeth its assent to a conclusion , it must of necessity haue the premisses still in it . But we must not rest here ; this consideration will carry vs on a wondrous deale further : we know , that who so goeth to frame a new demonstration in any subiect , must be certaine he taketh nothing contrary to what he hath learned in many bookes : likewise , that who will make a latine verse , or readeth a Poeme , knoweth there is nothing in all that Poeme contrary to his Prosodia : do we not then manifestly perceiue a certaine remainder of all these in his soule ? The like is in all artes : in which he that goeth about any worke according to art , sheweth he hath in his head all the rules of that art , though he do not distinctly remember them , or call them to mind whiles he worketh : for if he haue them not , how doth he worke by them ? Since then it is cleere that he thinketh not of them at that time , it is as cleere , that more is in his soule at one time , then is in his fantasy , or then can be there by materiall bodies , ( which we haue shewed is the way , whereby all thinges come into the fantasy ) although it be the nimblest and the subtilest Agent of all corporeall thinges whatsoeuer . An other consideration whereby to euince the immateriality of the soule , 2 concerneth the proceeding of syllogismes by linkes , fastened one to an other : whence we may take notice , that euery one of them is a steppe to an other : and consequently , it is manifest that according to the nature of the soule , they must be all together in her : since , if any one were absent , all the rest that followed and depended vpon that one , would haue no grounding , nor fixednesse in the soule . Now if to this we adde , that what is to be knowne , is absolutely and liquidly infinite , there can not be brought or expected a more pregnant and home wittenesse of our soules spirituality : it following out of these groundes , that the soule by its nature , is not only capable of , but is expressely ordered to an infinite knowledge of infinite obiects all together ; for these two , finite and infini●e science , are so vastly different from one an other , that if the same subiect be capable of both , it must of necessity be ordered to infinite , as to its chiefest act and end : and thus out of capacity in this subiect , its being ordered is well inferred ; though in other matters peraduenture the consequence may not be good . And accordingly , who looketh into Geometry , Arithmetike , Logike , or euen nature it selfe , will euidently see that the obiects of knowledge , are euery way , and in euery science , multiplyable without end . Neyther ough● this to be neglected , 3 that a great part of the soules obiects , and indeed of those that are most naturall to her , is aboue the capacity , and out of the reach of materiall thinges . All Metaphysikes abstract frō quantity : the inuestigation of God , of Angels , of the soule it selfe , eyther concludeth immateriality , or at the least worketh about it . What shall I say of Logicall notions , of those which are called the second intentions ; about which there is so much businesse , both in the schooles and in the world ? It is sufficient that we haue already expressed , how all our notions are respectiue . But in particular the motiues of humane actions are very abstracted considerations : as for example , hope of thinges to come , memory of thinges passed , vertue , vice , honour , shame , and the like . To these lett vs adde , that when we teach or explicate any thing to ignorant persons , we must frame our owne apprehensions to their capacity , and we must speake such thinges as they may comprehend : which capacity or extent of comprehension we can not see not perceiue by any sense , but we iudge it meerely by our Reason , and by our vnderstanding . Wherefore , seeing that our operation is mainely and chiefely on and by such motiues , as are not lyable to materiall principles and compositions , it is euident , that the springhead from whence such an operation floweth , must also be immateriall and incorporeall . I am not ignorant , that this argument vseth to be answered by vrging , that the soule likewise knoweth Deafenesse , Dumbenesse , Blindenesse , and such other notions of Nothinges ; and yet is not from thence inferred to be nothing ▪ it conceiueth God and Eternity ; and yet it is neither from it selfe , as God is , nor eternall . In like manner ( say they ) it may know incorporeall thinges , and yet not be therefore it selfe incorporeall . To this I reply , first with wishing them not to mistake me , but to giue my argument its full force and weight : for there is a very great difference betweene the knowing of a thing , in a strained , toylesome , and confuled manner , and the hauing a thing for its ordinary matter and subiect of negotiation : this argueth connaturality between the soule and what it is in such sort conuersant about ; but that doth not . Now , what is inferred out of whole sciences and artes , concerneth a maine stocke of the soules businesse , and not some extraordinary vertue or power she hath . But to come vp close to the answere : I say , that if we being throughly acquainted with materiall thinges , can find that it is not in the possibility of any such to be the likenesse of an immateriall thing ; and from thence do inferre that our soule , for being fraught with immateriall notions , is not materiall ; our conclusion is well collected , and a very good one ; for the premisses out of which we do gather it , are within our kenning ; and therefore if there were any defect in the consequence , we should easily perceiue it . Whence it appeareth clearely , that there is no parity between the deduction of our conclusion , and that other which the obiection vrgeth , that our soule , because it can know eternall thinges , is also eternall ; for eternity is a thing beyond our comprehēsion : and therefore it ought not be expected at our handes , that we should be able to giue an account where the bracke is . And to say the truth , if knowledge be taken properly , we do not know eternity ; howeuer by supernaturall helpes we may come to know it : but in that case , the helpes are likely to be proportionable to the effect . Neyther are negations properly knowne , seeing there is nothing to be knowne of them . And thus we see that these obiections do proceed from the aequivocation of the word knowledge ; sometimes vsed properly , othertimes applyed abusiuely . THE EIGHT CHAPTER . Containing proofes out of our manner of proceeding to action , that our soule is incorporeall . 1 I Doubt not but what we haue already said , hath sufficiently conuinced our soules being immateriall , vnto whomsoeuer is able to penetrate the force of the arguments we haue brought for proofe thereof , and will take the paines to consider them duely : ( which must be done , by serious and continued reflection , and not by cursary reading , or by interrupted attempts ) yet since we haue still a whole field of proofes vntouched , and that in so important a matter , no euidence can be too cleare , nor any paines be accounted lost , that may redouble the light , although it shine already bright enough to discerne what we seeke ; we will make vp the concert of vnanimous testimonies to this already established truth , by adding those arguments we shall collect out of the manner of our soules proceeding to action , vnto the others we haue drawne from our obseruations vpon her apprehensions , her iudgements , and her discourses . Looking then into this matter : the first consideration we meete withall is , that our vnderstanding is in his owne nature an orderer ; and that his proper worke is to ranke and putt thinges in order : for if we reflect vpon the workes and artes of men , as , a good life , a common-wealth , an army , a house , a garden , all artefactes ; what are th●y , but compositions of well ordered partes ? And in euery kind , we see that he is the Master , and the Architect , and is a accoūted the wisest , and to haue the best vnderstanding , who can best , or most , or further then his fellowes ▪ sett thinges in order . If then to this we ioyne , that quantity is a thing whose nature consisteth in a capacity of hauing partes and multitude , and consequently is the subiect of ordering and ranking ; doth it not euidently follow , that our soule , compared to the whole masse of bodies , and to the very nature of corporeity or quantity , is as a proper agent to its proper matter to worke vpon ? Which if it be , it must necessarily be of a nobler straine , and of a different and higher nature then it ; and consequently , can not be a body , or be composed of Quantity : for had matter in it selfe , what it expecteth and requireth from the agent , it would not neede the agents helpe , but of it selfe it were fitt to be an Agent . Wherefore if the nature of corporeity , or of body , in its full latitude , be to be ordered , it followeth that the thing whose nature is to be an orderer , must as it is such , be not a body , but of a superiour nature , and exceeding a Body : which we expresse by calling it a spirituall thing . Well then , 2 if the soule be an orderer , two thinges belong necessarily vnto her : the one is , that she haue this order within her selfe , the other is , that she haue power to communicate it vnto such thinges , as are to be ordered . The first she hath by science , of which enough already hath beene said towardes proouing our intent . Next , that her nature is communicatiue of this order , is euident out of her action and manner of working . But whether of her selfe she be thus communicatiue , or be so by her coniunction to the body she informeth , appeareth not from thence . But where experiēce falleth short , reason supplyeth , and sheweth vs that of her owne nature she is communicatiue of order ; for seeing that her action is an ordering , and that in this line there are but two sortes of thinges in the world , namely , such as do order , and such as are to be ordered ▪ it is manifest , that the action must by nature and in the vniuersall consideration of it , beginne from the orderer ( in whom order hath its life and subsistence ) and not from that which is to receiue it : then , sithence ordering is motion , it followeth euidently , that the soule is a moouer and a beginner of motion . But since we may conceiue two sortes of moouers ; the one when the agent is mooued to mooue ; the other , when of it selfe it beginneth ●he motion without being mooued ; we are to enquire , vnto which of these two the soule belongeth . But to apprehend the question rightly , we will illustrate it by an example : lett vs suppose that some action is fitt to beginne at tenne of the clocke : now we may imagine an agent to beginne this action in two different manners ; the one , that the clocke striking tenne , breedeth or stirreth somewhat in him , from whence this action followeth ▪ the other manner is , that the agent may of his owne nature , haue such an actuall comprehension or decurrence of time within himselfe , as that without receiuing any warning from abroad , but as though he moued and ordered the clocke as well as his owne instruments , he may of himselfe be fitt and ready , iust at that houre to beginne that action ; not as if the clocke told him what houre it is , but as if he by gouerning the clocke , made that houre to be , as well as he causeth the action to beginne at that houre . In the first of these manners , the agent is mooued to mooue : but in the second , he mooueth of himselfe , without being mooued by any thing else . And in this second way , our soule of her owne nature communicateth her selfe to quantitatiue thinges , and giueth them motion : which followeth out of what we haue already prooued ; that a soule , in her owne nature , is the subiect of an infinite knowledge , and therefore is capable of hauing such a generall comprehension , as well of time , and of the course of all other thinges , as of the particular action he is to doe ; and consequently , standeth not in neede of a Monitor without her , to direct her when to beginne . If then it be an impreuaricable law with all bodies , that none whatsoeuer can mooue vnlesse it be mooued by an other ; it followeth , that the soule which mooueth , without being stirred or excitated by any thing else , is of a higher race then they ; and consequently is immateriall and voyde of Quantity . But lett me not be mistaken in what I come from saying ; as though my meaning were , that the soule exerciseth this way of mouing her selfe , and of ordering her actions , whiles she is in the body : for how can she ; seeing she is neuer endewed with complete knowledge requisite for any action , neuer fully comprehending all the circumstances of it ? But what I intend , is that the nature of the soule , considered in it selfe , is such , as hath a capacity and may reach to this manner of working , ( whence I inferre that she is not a body but a spirit ) without determining , whether she worke thus in the body , or out of it : 3 that enquiry belongeth not to this place ; it will follow by and by . But for the present , hauing considered vnto what kind of working , the nature of the soule in abstract , is capable of attaining ; we will conclude this Chapter with reflecting vpon those actions of hers , which fall dayly vnder our remarke , as being exercised in the body . In all of them we may obserue , that she proceedeth with a certaine vniuersality and indifferency , beyond the practise of all other creatures whatsoeuer : for example , if a man be spoken to , or asked of a hundred seuerall thinges that he neuer thought of before in all his life , he will immediately shape pertinent replyes , to all that is said , and returne fitting answeres to euery question : as , Whither such a man goeth ? How long this staffe is ? What colour that mans clothes are of ? &c : to all which , and to as many thinges more as you will ( so they be within the compasse of his knowledge ) he straight answereth differently , and to the purpose . Whence it is manifest , that his answeres do not proceed vpon sett gimals or stringes , whereof one being strucke , it moueth the rest in a sett order , ( which we haue shewed , is the course in all actions done by beastes ) but out of a principle within him , which of it selfe is indifferent to all thinges ; and therefore can readily apply it selfe to the answere , according as by the question it is moued : and the like may be obserued in his actions ; which he varyeth according to the occasions presented . I remember how Sir Philip Sidney ( the Phoenix of the age he liued in , and the glory of our nation , and the patterne to posterity of a complete , a gallant , and a perfect gentleman ) aptly calleth our handes , the instruments of instruments ; from Aristotle , who termeth them Organa organorum , or vniuersall instruments , fittly moulded to be employed in any seruice ; whereas nature hath to all other creatures appropriated their instruments to determinate actions , but to man , she hath ( in these ) giuen such , as might be applyed to any kind of worke whatsoeuer : and accordingly we see , that the same kind of bird , still buildeth her neast and breedeth her young ones , in the same way , without any the least variance at all : but men do build their houses as they please , sometimes vpon hils , sometimes in vales , sometimes vnder the earth , and sometimes vpon the toppes of trees : and the manners of breeding or instructing their children , are as diuers , as the customes of nations and townes : and in all other actions , our Masters note it for a property peculiar to man , that he vseth to arriue vnto the same end by diuers meanes ; as to transport ourselues to some place we would goe vnto , eyther by water , or by horse , or by coach , or by litter , as we please : whereas we see no such variety in like actions of other liuing creatures . All which being so , we may conclude , that the soules proceeding eyther to answeres , or to action , argueth cleerely that she hath within her selfe such an indifferency , as is ioyned with a meanes to determine this indifferency : the contrary whereof we see in all corporeall engines ; for they haue euery steppe in the whole course of their wayes , chalked out vnto them , by their very framing , ( as hath beene amply declared in the first Treatise ) and haue the determination of their worke , from end to end sett downe , and giuen them by their artificier and maker : and therefore it is most euident , that the soule can not be a thing composed or framed of materiall and quantitatiue partes , seeing she hath not her wayes sett downe vnto her , but frameth them of her selfe , according to the accidents that occurre . 4 The same nature of the soule , discouereth it selfe in the quiet proceeding of Reason , when it worketh with greatest strength and vigour ; as well knowing , that its efficaciousnesse consisteth not in the multitude of partes , which Passion breedeth , but in the well ordering of those it already hath vnder its command . Whereas the strength of Quantity , and the encrease of its strength , consisteth in the multitude of its partes : as will euidently appeare to whom shall consider this point deepely . 5 Thus we have in a summary manner gone through all the operations of those soule , which in the beginning of this latter Treatise , we heaped together as materials , wherewith to rayse an immateriall and spirituall building . Neyther , I hope , will our Reader be offended with vs , for being more succinct and concise in all our discourse concerning our soule , then where we deliuered the doctrine of Bodies : for the difficultnesse of this subiect , and the nicety required to the expressing our conceptions concerning it , wherein ( as the Prouerbe is ) a haire is to be clouen , would not allow vs that liberty of ranging about , as when we treated of Bodies . What occurreth among them , may be illustrated by examples within their owne orbe , and of their owne pitch ; but to desplay the operations of a soule , we can find no instances that are able to reach them ; they would rather embroile and darken them : for the exact propriety of wordes , must be strictly and rigorously obserued in them : and the Reader shall penetrate more into the nature and depth of them , by serious meditation and reflection vpon the hintes we haue here giuen , ( efficacious enough , I hope , to excite those thoughts he should haue for this purpose , and to steere them the right way ) then by much and voluminous reading , or by hearing long and polished discourses of this subiect . For my part , if what I haue here said , should to any man appeare not sufficient to conuince that our soule is of a spirituall and farre different nature , from all such thinges as in our first Treatise we haue discoursed vpō , and taken for the heades and most generall kindes of Bodies , ( vnto which all other particular ones , and their motions may be reduced ) I shall become a suitor to him , in entreating him to take this subiect into his handling , where it beginneth to be vnwieldy for mine , and to declare vnto vs , vpon the principles we haue settled in the first Treatise , and vpon considering the nature of a body ( which is the first of all our notions ) how these particulars we haue reflected vpon in mans actions , can be drawne out of them ; for I can find no possible meanes to linke them together : a vast and impenetrable Ocean , lyeth betweene the discoueries we haue made on each side of its shores ; which forbiddeth all commerce between them ; at the least , on the darke bodies side , which hath not winges to soare into the region of Intellectuall light . By those principles , we haue traced out the course and progresse of all operations belonging to sense ; and how beastes do or may performe all their actions , euen to their most refined and subtilest operations : but beyond thē , we haue not beene able to carry these groundes , nor they vs. Lett him then take the paines to shew vs , by what figures , by what first qualities , by what mixtion of rare and dense partes , an vniuersall apprehension , an euident iudgement , a legitimate consequence is made : and so of the like ; as , of a mans determination of himselfe to answere pertinently any question : of his choosing this way before that ; &c. Which if he can doe ( as I am sure he can not ) I shall allow it to be reasō , and not obstinacy , that worketh in his mind , and carryeth him against our doctrine : but if he can not , and that there is no apparence nor possibility ( as indeede there is not ) that these actions can be effected by the ordering of materiall partes , and yet he will be still vnsatisfyed , without being able to tell why , ( for he will be vnwilling to acknowledge , that these abstracted speculations , do not sinke into him , and that nothing can conuince him , but what his senses may be iudges of , and that he may handle , and turne on euery side like a bricke or a tile ) and will be still importune with cauillous scrupules , and wilde doubts , that in truth , and at the bottome do signify nothing , we will leaue him to meditate at his leisure vpon what we haue said ; whiles we proceed on to what followeth out of this great principle , That our soule is incorporeall and spirituall . THE NINTH CHAPTER . That our soule is a Substance , and Immortall . HAuing concluded that our soule is immateriall and indiuisible ; 1 to proceed one steppe further , it can not be denyed , but that it is eyther a substance or an accident ; if the later , it must be of the nature of the substance whose accident it is ; for so we see all accidents are : but in man when his soule is excluded , there is no spirituall substance at all , whereof we haue any notice : and therefore if it be an accident , it must be a corporeall accident , or some accident of a body ; as some figure , temperature , harmony , or the like : and consequently , it must be diuisible : but this is contrary to what is proued in the former Chapters : and therefore it can not be a corporeall accident . Neyther can it be a spirituall accident : for vnto what spirituall substance should it belong , when as nothing in man can be suspected to be spirituall , but it selfe . Seeing then that it can be no accident , a substance it must be , and must haue its Existence or Being in it selfe . Here we haue passed the Rubiton of experimentall knowledge : 2 we are now out of the boundes that experience hath any iurisdiction ouer : and from henceforth , we must in all our searches and conclusions rely only vpon the single euidence of Reason . And euen this last conclusion we haue beene faine to deduce out of the force of abstracted reasoning vpon what we had gathered before ; not by immediate reflection vpon some action we obserue proceeding from a man : yet withall , nature flasheth out by a direct beame , some litle glimmering of the verity of it , to the eye of Reason that is within vs : for as whē we see a clocke mooue , or a mill , or any thing that goeth by many wheeles , if we marke that there are two contrary motions , in two diuers partes of it , we can not think that those contrary motions , do belong to one and the same continued body , but shall presently conclude , that there must be in that engine two seuerall bodies compacted together ; so in man , though his body be the first moouer that appeareth vnto vs , yet seeing that in his actions , some effects do shew themselues , which it is impossible should proceed from a body , it is euident , that in him there is some other thing besides that one which we see : and consequently we may conclude , that he is composed of a body and of somewhat else that is not a body : which somewhat else , being the spring from whence those actions flow , that are of a different straine from them that are deriued from the body , must necessarily be a spirituall substance . 3 But whiles we are examining , how farre our present considerations , and short discourses may carry vs , as it were experimentally to confirme this truth , we must not omitt what Auicenna in his booke de Anima & Almahad , and Monsieur des Cartes in his Methode , do presse vpon the same occasion . Thus they say , or to like purpose : if I cast with my selfe , who I am that walke , or speake , or think ; or order any thing ; my reason will answere me , that although my legges or tōgue were gone , and that I could no longer walke or speake , yet were not I gone , and I should know and see with my vnderstanding , that I were still the very same thing , the same Ego as before . The same as of my tongue or legges , would reason tell me of my eyes , my eares , my smelling , tasting , and feeling , eyther all of them together , or euery one of them single , that were they all gone , still should I remaine : As when in a dreame , ( where I vse none of all these ) I both am , and know my selfe to be Reason will tell me also , that although I were not nourished , so I were not wasted , ( which for the drift of the argument may be supposed ) yet still I should continue in Being . Whence it would appeare , that my hart , liuer , lnges , kidneyes , stomacke , mouth , and what other partes of me soeuer , that serue for the nourishment of my body , might be seuered from me , and yet I remaine what I am . Nay , if all the beautifull and ayry fantasmes , which fly about so nimbly in our braine , be nothing else but signes vnto in our soule , of what is without vs ; it is euident , that though peraduenture she would not without their seruice , exercise that which by errour we missename Thinking ; yet the very same soule and thinker might be without them all : and consequently , without braine also ; seeing that our braine is but the play-house and scene , where all these faery maskes are acted : so that in conclusion Reason assureth vs , that when all body is abstracted in vs , there still remaineth a substāce , a thinker , an Ego , or I , that in it selfe is no whitt diminished , by being ( as I may say ) stripped out of the case it was enclosed in . And now I hope the intelligēt Reader will conceiue I haue performed my promise , 4 and haue shewed the soule of man to be an Immortall substance : for since it is a substance , it hath a Being ; and since it is an immateriall substance , it hath a Being of its owne force ; without needing a consort body , to helpe it to sustaine its Existence : for to be a substance , is to be the subiect of Existence ; and consequently , to be an immateriall substance , is to be a subiect capable of Existence , without the helpe of matter or of Quantity . It can not therefore be required of me , to vse any further industry , to proue such a soule to be immortall : but who will contradict her being so , is obliged to shew that she is mortall : for it followeth in reason , that she will keepe her being , vnlesse by some force she be bereaued of it ; it being a rule , that whosoeuer putteth a thing to be , is not bound , for the continuation of that thinges being , to proue that it is not changed : but on the other side , he that auerreth it is changed , is bound to bring in his euidence of a sufficient cause to change it : for to haue a thing remaine , is natures owne dictamen , and followeth out of the causes which gaue it being : but to make an alteration , supposeth a change in the causes ; and therefore the obligation of proofe lyeth on that side . Neuerthelesse , 5 to giue satisfaction to those , who are earnest to see euery article positiuely prooued , we will make that part too our Prouince . Lett vs then remember , that Immortality signifyeth a negation , or a not hauing of Mortality : and that a positiue terme , is required to expresse a change by ; since nature teacheth vs , that whatsoeuer is , will remaine with the Being it hath ▪ vnlesse it be forced out of it : if then we shew , that Mans soule hath not those groundes in her , which maketh all thinges we see , to be mortall ; we must be allowed to haue acquitted ourselues of the charge , of prouing her Immortall . For this end , lett vs looke round about vs , and enquire of all the thinges we meete with , by what meanes they are changed , and come to a periode , and are no more . The pure elements will tell you , that they haue their change , by rarefaction and condensation , and no otherwise : mixed bodies , by alteration of their mixture : small bodies , by the actiuity of the Elements working vpon them ; and by the meanes of rarefaction and condensation , entering into their very constitution , and breeding an other temperament , by seperation of some of their partes , and in their steade mingling others . Plantes , and trees , and other liuing creatures will tell you , that their nourishment , being insinuated through their whole bodies , by subtile pores , and blinde passages , if they either be stopped by any accident , or else be filled with bad nourishment , the mixture of the whole faileth of it selfe , and they come to dye . Those thinges which are violently destroyed , we see are made away , for the most part by diuision ; so fire by diuision destroyeth all that cometh in its way ; so liuing creatures are destroyed , by their parting of their bloud from their flesh , or of one member from an other , or by the euaporation or extinction of their naturall heate . In fine , we are sure that all thinges , which within our knowledge loose the ir Being , do so by reason of their Quantity ; which by diuision , or by rarefaction , and compression , gaineth some new temperature , that doth not consist with their former temper . After these premisses , I neede say no more : the conclusion displayeth it selfe readily and plainely , without any further trouble ; for if our labour hath beene hitherto , to shew that our soule is indiuisible , and that her operations are such as admitt not quantitatiue partes in her ; it is cleare , that she can not be mortall , by any of those wayes , whereby we see thinges round about vs to perish . The like argument we may frame out of locall motion ; for seeing that all the alteratiue actions we are acquainted withall , be performed by locall motion , ( as is deliuered , both in grosse , and by detaile , in our first Treatise ) and that Aristotle , and all vnderstanding Philosophers do agree , there can be no locall motion in an indiuisible thing , ( the reason whereof is euident , to whomsoeuer reflecteth vpon the nature of Place , and of locall motion ) it is manifest , that there can be no motion to hurt the soule , since she is concluded to be indiuisible . 6 The common argument likewise vsed in this matter , amounteth to the same effect : to witt , that since thinges are destroyed only by their contraries ; that thing which hath no contrary , is not subiect to destruction : ( which Principle both Reason and experience , do euery where confirme : ) but a humane soule is not subiect to contrariety : and therefore such ●n one can not be destroyed . The truth of the assumption , may be knowne two wayes : first , because all the contrarieties that are found within our cognisance , do arise out of the primary opposition of Rarity and Density ; from which the soule being absolutely free , she likewise is so , from all that groweth out of that roote : and secondly , we may be sure that our soule can receiue no harme from contrariety ; since all contraries are so farre from hurting her , as contrary wise , the one helpeth her in the contemplation of the other : and as for contradiction in thoughts , which att different times our soule is capable of admitting , experience teacheth vs , that such thoughts do change in her , without any preiudice to her substance ; they being accidents , and hauing their contrariety only betwixt themselues within her , but no opposition at all to her ; which only is the contrariety that may haue power to harme her : and therefore , whether soeuer of such contrary thoughts be in the soule , pertaineth no more to her subsistence , then it doth to the subsistence of a body , 7 whether it be here or there , on the right hand , or on the left . And thus I conceiue my taske is performed ; and that I am discharged of my vndertaking to shew the soules Immortality , which importeth no more , then to shew , that the causes of other thinges mortality , do not reach her . Yet being well persuaded , that my reader will not be offended with the addition of any new light , in this darke subiect ; I will striue to discouer ( if it be possible ) some positiue proofe , or guesse , out of the property and nature of the soule it selfe , why she must remaine , and ●nioy an other life after this . To this end , lett vs cast our eye backe , vpon what hath beene already said , concerning her nature . We found that truth is the naturall perfection of Mans soule ; and that she can not be assured of truth naturally , otherwise then by euidence : and therefore it is manifest , that euidence of truth , is the full complete perfection , at which the soule doth ayme . We found also , that the soule is capable of an absolute infinity of truth or euidēce . To these two , we will adde only one thing more , which of it selfe is past question , and therefore needeth no proofe ; and then we will deduce our conclusion : and this is , that in a man his soule is a farre nobler , and perfecter part of him , then his body : and therefore , by the rules of nature and of wisedome , his body was made for his soule , and not his soule finally for his body . These groundes being thus layed , lett vs examine , whether our soule doth in this life arriue to the end she was ordained for , or no : and if she do not then it must follow of necessity , that our body was made but for a passage , by which our soule should be ferried ouer into that state , where she is to attaine vnto that end , for which her nature is framed and fitted : the great skill , and artifice of nature , shewing and assuring vs , that she neuer faileth of compassing her end , euen in her meanest workes : and therefore without doubt would not breake her course in her greatest : whereof man is absolutely the head and chiefe , among all those that we are acquainted with . Now , what the end is , vnto which our soule doth ayme , is euident ; since the perfection of euery thing , is the end for which it is made : the perfection then , and end of the soule being euidence ; and she being capable of infinite euidence ; lett vs enquire , whether in this life she may compasse it or no. To determine this question , lett vs compare infinite euidence , to that euidence , which the greatest and most knowing man that euer liued , hath acquired by the worke of nature alone ; or to that euidence , which by aime we may imagine is possible euer to happen vnto any one man to arriue vnto : and balancing them well together , lett vs iudge whether all that any man can know here , is not in respect of what a mans soule is capable of , to be stiled as nothing , and deserueth not the name of euidence , nor to be accounted of that nature : and if our sentence do conclude vpon this , lett vs acknowledge that our soule arriueth not to her perfection , nor enioyeth her end , in this world ; and therefore , must haue infaillibly an other habitation in the next world , vnto which nature doth intend her . Experience teacheth vs , that we can not fully comprehend any one of natures workes : and those Philosophers , who in a disciplinable way search into nature , ( and therefore are called Mathematicians ) after they haue written large volumes of some very slender subiect , do euer find , that hey haue left vntouched , an endlesse abisse of knowledge , for whomsoeuershall please to build vpon their foundations : and that they can neuer arriue neere saying all that may be said of that subiect , though they haue said neuer so much of it . We may not then make difficulty to beleeue , that the wisest and learnedest men in the world , haue reason to professe with the father of Philosophers , that indeede they know nothing ▪ And if so , how farre are they from that happinesse and perfection , which consisteth in knowing all thinges ? Of which full sea , we neuerthelesse find euen in this low ebbe , that our soule is a channell capable ; and is framed a fitt vessell and instrument to receiue it , when the tide shall come in vpon it : which we are sure it can not do , vntill the bankes of our body which hinder it , be broken downe . 8 This last consideration , without doubt , hath added no small corroboration to our former proofes ; which are so numerous and so cleare , as peraduenture it may appeare superfluous , to say any more to this point : since one conuincing argument establisheth the verity of a conclusion , as efficaciously as a hundred : and therefore Mathematicians vse but one single proofe , in all their propositions ; after which other supernumerary ones , would be but tedious Neuerthelesse ▪ since all the seuerall wayes , by which we may looke into the nature of our soule ( the importantest subiect we can busy our thoughts vpon ) can not faile of being pleasing and delightfull to vs , we must not omitt to reflect a litle vpon that great property of our soule , by which she is able to mooue and to worke , without her selfe being mooued or touched . Vnto which adding , that all life consisteth in motion , and that all motion of bodies cometh from some other thing without them ; we may euidently conclude , that our soule , who can mooue without receiuing her motiō from abread , hath in her selfe a spring of life ; for the which she is not beholding ( as bodies are ) to some extrinsecall cause , of a nature like vnto her ; but only to him , who gaue her to Be what she is . But if she haue such a spring of life within her , it were vnreasonable to imagine , that she dyed vpon the occasion of the death of an other thing , that exerciseth no action of life , but as it is caused by an other . 9 Neyther may we neglect that ordinary consideration , which taketh notice , that our soule maketh vse of propositions of eternall truth ; which we haue aboue produced , among our proofes for her being of a spirituall nature ; and shall now employ it for the prouing her Immortall : by considering , that the notion of Being , which settleth these propositions so , as they feare no mutation or shaking by time , is the very roote of the soule ; and that which giueth her her nature ; and which ●heweth it selfe in all her operations : so that , if from Being , arriueth vnto these propositions , to feare no time ; the like must of necessity betide also the substāce of the soule . And thus we see , that her nature is out of the reach of time : that she can comprehend time , and sett it limits : and that she can think of thinges beyond it , and cast about for them . All which are cleare testimonies , that she is free and secure from the all deuouring and destroying tyranny of that Saturniall Conquerour of the whole world of matter and of Bodies , whose seruant is death . After all these proofes drawne from the nature of the soule it selfe , 10 euery one of them of force to conuince her immortality , I must craue leaue to adde one consideration more , though it seemeth to belong vnto an others haruest , namely to the science of Morals : and it is , that the position of Mortality in the soule , taketh away all morality , and changeth men into beastes ; by taking away the ground of all difference in those thinges , which are to gouerne our actions . For supposing that the soule dyeth with the body ; and seeing that man hath a comprehension or notion of time without end ; it is euident , that the spanne of this life , must needes appeare contemptible vnto him , that well considereth and weigheth it against the other infinite duration : and by consequence , all the goods , and euils which are partes of this life , must needes become as despicable and inconsiderable : so that better or worse in this life , hath not any appearance of difference betweene them ; at the least , not enough to make him labour with paine to compasse the one , and eschew the other , and for that end , to crosse his present inclination in any thing , and engage himselfe in any the least difficult taske : and so it would ensue , that if to an vnderstanding man , some course or action were proposed vnto him , as better then that he were going about , or for the instant had a mind vnto ▪ he would relish it , as a great marchant , or a Banquier would do , who dealing for Millions , one should presse him with earnestnesse , to make him change his resolued course , for the gaine of a farthing more this way then the other ; which being inconsiderable , he would not trouble his head with it , nor stoppe at what he was in hand with . In like manner , whosoeuer is persuaded , that for an infinity of time he shall be nothing , and without sense of all thinges , he scorneth for this litle twinckling of his life , to take any present paines , to be in the next moment well , or to auoyde being ill ; since in this case , dying is a secure remedy to any present euill ; and he is as ready to dye now , as a hundred yeares hēce ; nor can he estime the losse of a hūdred yeares , to be a matter of moment : and therefore he will , without any further guidance or discourse , betake himselfe to do whatsoeuer his present inclination beareth him to with most facility ; vpō this resolutiō , that if any thing crosse him , he will presētly forgoe his life , as a trifle not worth the keeping : and thus , neyther vertue , nor honour , nor more pleasure then what at the present tickleth him , doth fall into his account : which is the ouerthrow of the whole body of Morality , that is of mans action and nature . But all they who looke into sciences , do crosse that for an erroneous and absurd position , which taketh away the Principles of any science : and consequently , the position of the soules Mortality , is to be esteemed such . There remaineth yet one consideration more , and peraduenture more important , then any we haue yet mentioned , to conuince the soules immortality : which is , that spirituall thinges are in a state of Being . But we shall not be able to declare this , vntill we haue proceeded a litle further . THE TENTH CHAPTER . Declaring what the soule of a man , seperated from his body , is : and of her knowledge and manner of working . 1 VNhappy man ! how long wilt thou be inquisitiue and curious to thine owne perill ? Hast thou not already payed too deare , for thy knowing more then thy share ? Or hast thou not heard , that who will prye into maiesty , shall be oppressed by the glory of it ? Some are so curious ( shall I say ) or so ignorant , as to demaund , what a humane soule will be , after she is deliuered from her body : and vnlesse they may see a picture of her , and haue whereby to fansie her , they will not be persuaded , but that all are dreames , which our former discourses haue concluded : as if he , who findeth himselfe dazeled with looking vpon the sunne , had reason to complaine of that glorious body , and not of his owne weake eyes , that can not entertaine so resplendent a light . Wherefore to frame some conceit of a seperated soule , I will endeauour for their satisfaction , to say some what of her future state . Lett vs then first consider what a Thought is . ( I do not meane , that corporeall spiritt , which beateth at our common sense ; but that which is within , in the inward soule , whose nature we find by discourse and effects , though we can not see it in it selfe . ) To this purpose we may obserue , that if we are to discourse , or to do any thing , we are guided the right way in that subiect we haue in hand , by a multitude of particular thoughts ; which are all of them terminated in that discourse or action : and consequently , euery act of our mind , is as it were an actuall rule or direction , for some part of such discourse or action : so that we may conceiue a complete thought ( compounded of many particular ones ) to be a thing , that ordereth one entire discourse or action of our life . A thought being thus described , lett vs in the next place trye , if we can make an apprehension , what a science or an art is : as , what the science of Astronomy is ; or what the art of playing on the Organes is , when the Astronomer thinketh not of the motions of the heauens , nor the Organist of playing on his instrument : which science and art , do neuerthelesse euen then reside in the Astronomer , and in the Organist ▪ and we find , that these are but the resultes of many former complete thoughts ; as being those very thoughts in remainder ; whatsoeuer this may signify . Lastly , lett vs conceiue ( if we can ) a power or capacity to Being : vnto which capacity , if any Being be brought , that it is vnseperably glewed and riueted vnto it , by its very being a Being : and if any two thinges be brought vnto it , by the vertue of one Being , common to both those thinges , that both of them , by this one being , do become one betwixt themselues , and with this capacity ; and that so there is no end or periode of this addition of thinges , by the mediation of Being ; but that by linkes and ringes , all the thinges that are in the world , may hang together betwixt themselues , and to this Power ▪ if all of them may be brought vnto it by the glew and vertue of being : in such sort as we haue formerly declared , passeth in the soule . Now lett vs putt this together , and make vp such a thing , as groweth out of the capacity to Being , thus actuated and cleauing to all thinges that any way haue being ; and we shall see , that it becometh a whole entire world , ordered and clinging together with as great strength and necessity , as can proceede from the nature of Being , and of contradiction : and our reason will tell vs , that such a thing , if it be actiue , can frame a world , such an one as we liue in , and are a small parcell of , if it haue matter to worke vpon ; and can order whatsoeuer hath Being , any way that it is capable of being ordered , to do by it , and to make of it , whatsoeuer can be done by , and made of such matter . All these conceptions ( especially by the assistance of the last ) may serue a litle to shadow out a perfect soule : which is , a knowledge , an art , a rule , a direction , of all thinges : and all this by being all thinges , in a degree and straine , proper and peculiar to it selfe : and an vnperfect soule , is a participation of this Idea : that is , a kn●wledge , a rule , and a direction , for as much as it is , and as it attaineth vnto . Now as in our thoughts , it is the corporeall part only which maketh a noise , and a shew outwardly , but the spirituall thought , is no otherwise perceiued then in its effect , in ordering the bodily acts ; in like sort , we must not conceiue this knowledge to be a motion ; but meerely to be a thing or Being , out of which the ordering and mouing of other thinges doth flow ; it selfe remaining fixed and immoueable : and because all that is ioyned vnto it , is there riueted by Being , or identification ; and that when one thing is an other , the other is againe it ; it is impossible that one should exceed the other , and be any thing that is not it : and therefore , in the soule there can be no partes , no accidents , no additions , no appendances , nothing that sticketh to it and is not it : but whatsoeuer is in her , is soule ; and the soule , is all that which is within her ; so that all that is of her , and all that belongeth vnto her , is nothing but one pure simple substance , peraduenture M●taphysically , or formally diuisible ; ( in such sort as we haue explicated in the first Treatise , of the diuisibility betweene quantity and substance ) but not quantitatiuely , as bodies are diuisible . In fine , substance it is , and nothing but substance ; all that is in it , being ioyned and imped into it , by the very nature of Being , which maketh substance . This then , is the substantiall conceite of a humane soule stripped of her body . Now , to conceiue what proprieties this substance is furnished with ; lett vs reflect vpon the notions we frame of thinges , 2 when we consider them in common : as when we think of a man , of bread , of some particular vertue , of a vice , or of whatsoeuer else ; and lett vs note , how in such , our discourse determineth no place , nor time : nay , if it should , it would marre the discourse ; as Logitians shew , when they teach vs , that scientificall syllogismes can not be made without vniuersall propositions : so that we see , vnlesse these thinges be stripped from Place and Time , they are not according to our meaning : and yet neuerthelesse , we giue them both the name , and the nature of a Thing , or of a substance , or of a liuing Thing , or of whatsoeuer else may by our manner of conceiuing or endeauours , be freed from the subiection of time and Place . Thus then we plainely see , that it is a very different thing , to be , and to be in a Place : and therefore , out of a Thinges being in no Place , it can not be inferred , That it is not ; or that it is no substance : nor contrariwise , out of its being , can it be inferred , that it is in a Place : there is no man but of himselfe perceiueth the false consequence of this argument , a thing is , therefore it is hoat , or it is cold : and the reason is , because hoat and cold , are particular accidents of a body ; and therefore a body can be without eyther of them . The like proportion is betweene Being in generall , and Being a Body , or Being in a Body : for both these , are particulars in respect of Being : but to be in a Place , is nothing else , but to be in a circumstant Body : and so , what is not in a Body , is not in a Place : therefore , as it were an absurd illation to say , it is , therefore it is in a Body ; no lesse is it to say , it is , therefore it is somewhere ; which is equiualent to , in some Body : and so a great Master ( Peraduenture one of the greatest , and iudiciousest that euer haue beene ) telleth vs plainely , that of it selfe it is euident , to those who are truly learned , that incorporeall substances are not in Place : and Aristotle teacheth vs , that the Vniuerse is not in Place . But now to make vse of this discourse , we must intimate what it is we leuell at in it : we direct it to two endes ; first , to lead on our thoughts , and to helpe our apprehension , in framing some conception of a spirituall substance , without residence in Place ; and to preuēt our fansies checking at such abstraction ; since we see that we vse it in our ordinary speech , when we thinke not on it , nor labour for it , in all vniuersall and indefinite termes : next , to trace out an eminent propriety of a seperated soule : namely , that she is no where ; and yet ( vpon the matter ) that she is euery where : that she is bound to no Place , and yet remote from none : that she is able to worke vpon all , without shifting from one to an other , or coming neere any : and that she is free from all , without remoouing or parting from any one . 3 A second propriety , not much vnlike this first , we shall discouer in a seperated soule , if we compare her with time . We haue heretofore explicated , how Time is the motion of the heauens ; which giueth vs our motion ; which measureth all particular motions ; and which comprehendeth all bodies , and maketh them awayte his leisure . From the large empire of this proud commander , a separated soule is free : for although she do consist with time , ( that is to say , she is , whiles time is ; ) yet is ●he not in time ; nor doth she in any of her actions , expect time ; but she is able to frame time , to spinne or weaue it out of her selfe , and to master it . All which will appeare manifestly , if we consider what it is to be in time . Aristotle sheweth vs ; that , to be comprehended vnder time , or to be in time , is , to be one of those mooueables , whose being consisting in motion , taketh vp but a part of Time ; and hath its termes , before , and behind , in time ; and is measured by Time ; and must expect the flowing of Time , both for Being , and for Action . Now all this manifestly belongeth vnto Bodies , whose both action and being , is subiect to a perpetuall locall motion and alteration : and consequently , a separated soule , who is totally a Being , and hath her whole operation all together ( as being nothing but her selfe when we speake of her perfectiue operation ; ) can not be said to be in time , but is absolutely free from it ; though time do glide by her , as it doth by other thinges : and so , all that she knoweth or can do , she doeth and knoweth at once , with one act of the vnderstanding or rather , she is , ( indeede and really ) all that : and therefore , she doth not require time to manage or order her thoughts , nor do they succeed one an other , by such vicissitudes as men are forced to thinke of thinges by , because their fansie , and the images in it which beate vpon the soule to mak●●er thinke , whiles she is in the body , are corporeall , and therefore , do require time to mooue in , and to giue way to one and other : but she thinketh of all the thinges in the world , and of all that she can thinke of , together and at once ; as hereafter we intend to shew . A third propriety we may conceiue to be in a separated soule ▪ by apprehending her to be an Actiuity ; 4 which that we may rightly vnderstand , lett vs compare her , in regard of working , with a body : reflecting then vpon the nature of bodies , we shall find , that not any of them will do the functions they are framed for , vnlesse some other thing do stirre them vp , and cause them so to do . As for example ; a knife , if it be thrust or pressed , will cutt , otherwise , it will lye still and haue no effect : and as it fareth with a knife , so it doth in the same manner with those bodies , which seeme most to mooue themselues ; as vpon a litle consideration , will appeare plainely . A beast seemeth to mooue it selfe : but if we call to minde , what we haue deliuered vpon this subiect in the first Treatise , we shall find that whensoeuer he beginneth to mooue , he eyther perceiueth something by his sense , which causeth his motion , or else he remembreth something that is in his braine , which worketh the like effect . Now if sense presenteth him an obiect that causeth his motion , we see manifestly , that it is an externall cause which maketh him mooue : but if memory do it , we shall find that stirred by some other part ; as by the stomacke , or by the heart , which is empty , or heated , or hath receiued some other impression from an other body , so that , sooner or later , we shall discouer an outward moouer . The like is in naturall motions ; as , in heauy thinges , their easy following ( if they be sucked ) an other way then downewardes , testifyeth that their motion downewardes hath an extrinsecall motor , as is before declared : and not only in these , but throughout , in all other corporeall thinges . So that in a word , all bodies are of this nature , that vnlesse some other thing presse them and alter them , when they are quiett , they remaine so ; and haue no actiuity , otherwise then from an extrinsecall moouer : but of the soule , we haue declared the contrary ; and that , by its nature , motion may proceed from it , without any mutation in it , or without its receiuing any order , direction , or impulse , from an extrinsecall cause . 5 So that , now summing vp together , all we haue said vpon this occasion , we find a soule exempted from the body , to be ; An indiuisible substance , exempted from place and time , yet present to both : an actuall and present knowledge of all thinges that may be knowne : and a skill or rule , euen by what it selfe is , to all thinges whatsoeuer . This she is , if she be perfect : but if she be imperfect ; then , is she all this to the proportion of her groweth , ( if so I may say ) and she is powerfull according to the measure of her knowledge , and of her will. So that in fine , a seperated soule , is of a nature to haue , and to know , and to gouerne all thinges . 6 I may reasonably suspect , that my saying how imperfect soules are rules to the proportion of their groweth , may hau● occasioned great reflexion , and may haue bredd some trouble in the curious and heedefull reader . I confesse this expression was deliuered by me , only to free my selfe for the present from the labour of shewing what knowledge euery seperated soule hath : but vpon second thoughts , I find that such sliding ouer this difficult point will not serue my turne , nor saue me the paines of vntying this knott : for vnlesse I explicate what I meane by that speech , I shall leaue my Reader in great doubt and anxiety ; which to free him from , I must wade a litle further in this question of the extent of a seperated soules knowledge , into which , I haue thus , vpon the by , engaged my selfe : but lett him first be aduertised , that I do not here meddle , with what a seperated soule may know by reuelation , or by supernaturall meanes : but that I do only tracke out her naturall pathes ; and do guesse at what she is , or knoweth , by that light which her conuersation in her body affordeth vs. Our entrance into this matter must be , to consider what mutation in respect of knowledge , a soules first change out of her body , maketh in her ; for it is not vnlikely , but that nature may some way enlighten vs so farre , as to lett vs vnderstand what must follow out of the negation of the bodies consorteshippe , added vnto what we know of her and other workes in this world . This then first occurreth that surely she can not choose but still know in that state , all that she did know whiles she was in the body ; since we are certaine that the body hath no part in that which is true knowledge : as is aboue declared , when we shewed ; first , that all true knowledge is respectiue ; secondly , that the first impressions of the fansie , do not reach to the interiour soule ; and lastly , that she worketh by much more , then what hath any actuall correspondence in the fansie , and that all thinges are vnited to her by the force of Being : from which last , it followeth that all thinges she knoweth , are her selfe ; and she , is , all that she knoweth : wherefore , if she keepeth her selfe and her owne Being , she must needes keepe the knowledge of all that she knew in this world . Next , she must vndoubtedly know then somewhat more , then she knew in the body ; 7 for seeing that out of the thinges she already knoweth , others will follow by the meere ordering and connexion of them ; and that the soules proper worke , is to order thinges : we can not doubt , but that , both the thinges she knoweth in this world , must of necessity be ordered in her to the best aduantage ; and likewise , that all that , will be knowne , which wanteth no other cause for the knowing of it , but the ordering of these thinges : for if the nature of a thing , were order , who can doubt but what were putt into that thing , were putt into order ? Now , that the nature of the soule is such , we collect easily ; for seeing that all order proceedeth from her , it must be acknowledged that order is first in her : but what is in her , is her nature : her nature then , is order ; and what is in her , is ordered . In saying of which , I do not meane that there is such an order betweene the notions of a seperated soule , as is betweene materiall thinges , that are ordered by the soule whiles she is in the body ; for seeing that the soule is adaequate cause of such order ; ( that is to say , a cause which can make any an such , and the whole kind of it ; ) it followeth , that such order is not in her ; for if it were , she would be cause of her selfe , or of her owne partes . Order therefore , in her , must signify a thing more eminēt , thē such inferiour order , in which resideth the power of making that inferiour order : and this is nothing else , but the cōnexion of her notions by the necessity of Being ; which we haue oftē explicated . And out of this eminēt or superiour kind of order , our conclusion followeth no lesse then if the inferiour order which we see in our fansies , whiles our soule is in our Body , did reside in our interiour soule ; for , it is the necessity of identification , which doth the effect , and maketh the soule know ; and the order of fantasmes , is but a precedent condition in the bodily Agent , that it may worke vpon the soule ; and if more fantasmes then one could be together , this order would not be necessary . Out of this , a notable and a vast conclusion , manifestly followeth : to witt , that if a soule , can know any one thing more when she is out the body , then what she did know whiles she was in the body ; without any manner of doubt , she knoweth all that can be drawne , and forced out of those knowledges , which she had in her body . How much this is , and how farre it will reach , I am affraide to speake : only I entreate Mathematicians , and such as are acquainted with the manner how sciences proceed ; to consider how some of their definitions are made : to witt by composing together sundry knowne termes , and giuing a new name to the compound that resulteth out of them : wherefore cleare it is , that out of fewer notions had at the first , the soule can make many more : and the more she hath , or maketh , the more she can multiply . Againe , the maximes , which are necessary to be added vnto the definitions for gaining of knowledge , we see are also compounded of ordinary and knowne termes ; so that a seperated soule , can want neyther the Definitions , nor the Maximes , out of which the bookes of sciences are composed : and therefore , neyther can the sciences themselues be wanting vnto her . Now if we consider , that in the same fashion as demonstrations are made , and knowledge is acquired in one science , by the same meanes , there is a transcendence from science to science : and that there is a connexion among all the sciences , which fall into the consideration of man , and indeede among all , at the least corporeall thinges ; ( for of spirituall thinges , we can not so assuredly affirme it ; although their perfection may persuade vs , that there is rather a greater connexion among them , then among corporeall thinges ) it will follow , that a soule which hath but any indifferent knowledge in this world , shall be replenished with all knowledge in the next . But how much is this indifferent knowledge , that for this purpose is required in this world ? Vpon mature consideration of this point , it is true , I find it absolutely necessary , that the soule must haue here so much knowledge , as to be able to determine that some one thing , which hath connexion with all the rest , is in such a time : but then , why out of this very conception , she should not be able to clymbe vp by degrees , to the knowledge of all other thinges whatsoeuer ( since there is a connexion betweene that , and all the rest , and no vntransible gappe , or Chaos to seuer them ) I professe I do not see . Which if it be so , then the soule of an abortiue in his mothers wombe , if he once arriue to haue sense , and from it , to receiue any impression in his soule , may for ought I know , or can suspect to the contrary , be endewed in the next world with as much knowledge , as the soule of the greatest Clerke that euer liued : and if an abortiue do not arriue so farre , as to the knowledge of some one thing , I know no reason , why we should belieue it arriued to the nature of man. Whence it followeth , that this amplitude of knowledge , is common to all humane soules , ( of what pitch soeuer they seeme to bee here ) when they are seperated from their bodies : as also , that if any errour haue crept into a mans iudgement , during this life , whether it be of some vniuersall conclusion , or of some particular thing , all such will be abolished then , by the truth appearing on the opposite side ; sithence two contradictory iudgements , can not possesse our soule together : as euen in this world , as well experience , as reason teacheth vs. But vnawares I haue engulfed my selfe into a sea of contradiction , from no meane aduersaries : for Alexander Aphrodiseus , Pomponatius , and the learnedest of the Peripatetike schoole , 8 will all of them rise vp in maine opposition against this doctrine of mine : shewing how in the body , all our soules knowledge is made , by the working of our fansie ; and that there is no act of our soule , without speculation of fantasmes residing in our memory : therefore , seeing that when our body is gone , all those litle bodies of fantasmes are gone with it ; what signe is there , that any operation can remaine ? And hence they inferre , that seeing euery substance hath its Being for its operations sake , and by consequence were vaine and superfluous in the world , if it could not enioy and exercise its operation ; there is no necessity or end , why the soule of a man should suruiue his body : and consequently , there is no reason to imagine other , then that it perisheth when the man dyeth . This is the substance of their argument ; which indeede is nothing else , but to guesse without ground , or rather against all ground : but howsoeuer , this comfort I haue , that I haue to do with Peripatetikes ; men that will heare and answere reason : and to such I addresse my speech . To ioyne issue then with them , and to encounter them with their owne weapons , lett vs call to minde , what Aristotle holdeth light to be . He saith , that it is a suddaine and momentary emanation of what it is , following the precedent motion of some body , but without motion in it selfe . As for example : when the sunne cometh into our horizon , ( saith he ) the illumination of the horizon , is an effect in an instant , following from the motion which the sunne had , since his setting in the other hemisphere , vntill he appeare there againe : so that ( according to him ) the way of making this light , is the sunnes locall motion ; but the effect of the being enlightened , is a thing of a very different nature , done without beginning , and continuing vntill the sunne departe againe from our horizon . And as he explicateth this action of illumination , in the same manner , doth he the actions of sense and of vnderstanding . Vpon all which I vrge , that no Peripatetike will deny me , but that as in euery particular sensation or thinking , there precedeth a corporeall motion , out of which it ensueth , so this generall motion , which we call the life of Man , precedeth that twinkle or moment , in which she becometh an absolute spiritt , or inhabitant of the next world . Wherefore it can not be said , that we introduce a doctrine aliene from the Peripatetike way of Philosophising , if we putt a momentary effect of motion ( according to their phrase of speaking ) to follow out of the course of mans life ; since they putt diuers such effects , to follow out of particular partes of it . Now , this momentary change , or what they please to call it , is that which maketh at one blow , all this knowledge we speake of : for , if we remember that knowledge is not a doing or a motion , but a Being ; as is agreed betweene the Peripatetikes and vs ; they can not , for the continuing it , require instruments and motors : for they are necessary only for change , not for Being . Now , all this mighty change , which is made at the soules deliuery , we conceiue followeth precisely out of the change of her Being : for seeing it is supposed , that her Being was before in a body , but is now out of a body ; it must of necessity follow , that all impediments , which grew out of her being in a body , must be taken away by her being freed from it . Among which impediments , one is , that time is then required betwixt her knowledge of one thing , and her knowledge of an other thing ; and so her capacity , that of it selfe is infinite , becometh confined to that small multitude of obiects , which the diuision and straightnesse of time giueth way vnto . Now that , which length of time could in part worke in the body , the same is entirely done in a moment , by the changing of her manner of Being : for by taking away the bondes , by which she was enthralled in the body , and was kept in , to apprehend but according to the measure of the body , and was constrained to be , and to enioy her selfe ( as it were ) but at the bodies permission ; she is putt in free possession of her selfe , and of all that is in her . And this is nothing else , but to haue that large knowledge , we haue spoken of ▪ for her knowing all that , is no other thing but her being her selfe perfectly . Which will appeare euident , if we consider that her nature is , to be a Knower , and that knowledge is nothing else but a Being of the obiect in the Knower ; for thence it followeth , that to know all thinges is naught else then to be all thinges : since then , we concluded by our former discourse , that all thinges were to be gathered out of any one ; it is cleare that to be perfectly her selfe , and any one thing , is in truth to know all thinges . And thus we see , that for the soules enioying all this knowledge when she is out of the body , she needeth no obiects without her , no phantasmes , no instruments , no helpes ; but that all that is requisite , is cōtained absolutely in her being her selfe perfectly . And so we retort our Aduersaries obiection on themselues ; by representing to them , that since in their owne doctrine , they require no body nor instruments , for that precise action which they call vnderstanding : it is without all ground , for them to require bodies and instruments in the next life , that the soule may there be that , which , they acnowledge she is in her body without any such helpes . And as for that axiome or experience , that the soule doth not vnderstand , vnlesse she speculate phantasmes : as on the one side I yield to it , and confesse the experience , after the best and seriousest tryall I could make of it ; so on the other side , when I examine the matter to the bottome , I find that it cometh not home to our aduersaries intention . For as when we looke vpon a thing , we conceiue we worke vpon that thing , whereas in truth we do but sett our selues in such a position that the thing seene may worke vpon vs : in like manner our looking vpon the phantasmes in our braine , is not our soules action vpon them , but it is our letting them beate at our common sense ; that is , our letting them worke vpon our soule . The effect whereof is , that eyther oursoule is bettered in her selfe , as when we study and contemplate : or else , that she bettereth something without vs , as when by this thinking , we order any action . But , if they will haue this Axiome auayle them , they should shew that the soule is not of her selfe a knowledge ; which if they be able to do , euen then when to our thinking , she seemeth not so much as to thinke , we will yield they haue reason : but that will be impossible to them to do ▪ for she is alwayes , of her selfe , a knowledge , though in the body sh●●eu●● expresseth so much , but when she is putt to it . Or else they should sh●w ▪ that this knowledge which the soule is of her selfe , will not by changing the manner of her Existence , become an actuall knowledge , insteed of the habituall knowledge which now appeareth in her . But as these Aristotelians embrace and sticke to one ▪ Axiome of their Patrone ; 9 so they forgoe and preuaricate against an other for as it is Aristotles doctrine , that a substance is for its operation , and were in vaine and superfluous if it could not practise it ; so likewise is it his confessed doctrine , that Matter is for its forme , and not the forme , for the 〈◊〉 . And yet these men pretend that the soule , serueth for nothing 〈…〉 gouerning of the body : whereas contrawise , both all . 〈…〉 doctrine , and common sense conuinceth , that the body must 〈…〉 soule . Which if it be , nothing can be more consentaneous to 〈◊〉 then to conceiue that the durance which the soule hath in the 〈…〉 assigned her , to worke and moulde in her the future state , which 〈…〉 haue after this life : and that no more operations are to be expected from her after this life , but insteed of them , a settled state of Being ; seeing that ▪ euen in this life , according to Aristotles doctrine , the proper operations of the soule are but certaine Beings : so that we may conclude , 〈◊〉 a soule were growne to the perfection , which her nature is capable of the would be nothing else but a constant Being , neuer changing from the happenesse of the best Being . And although the texts of Aristotle which remaine vnto vs , be vncertaine ( peraduenture , not so much because they were originally such ▪ in themselues , as through the mingling of some comments into the body of the text ; ) yet if we had his booke which he wrote of the soule vpon the death of his frend Eudemus , it is very likely we should there see his euident assertion of her Immortality ; since it had beene very impertinent to take occasion vpon a frends death to write of the soule , if he intended to conclude , that of a dead man there were no soule . Out of this discourse it appeareth , 10 how those actions which we exercise in this life , are to be vnderstood , when we heare them attributed to the next : for to think that they are to be taken in their direct plaine meaning and in that way , in which they are performed in this world ; were a great simplicity , and were to imagine a likenesse betweene bodies and spirits . We must therefore eleuate our mindes , when we would penetrate into the true meaning of such expressions , and consider how all the actions of our soule are eminently comprehended in the vniuersality of knowledge we haue already explicated . And so , the Apprehensions , iudgements , discourses , reflections , talkings together , and all other such actions of ours , when they are attributed to separated soules , are but inadaequate names and representations of their instantaneall sight of all thinges , for , in that , they can not choose , but see others mindes , which is that we call talking ; and likewise their owne ▪ which we call reflexion : the rest are plaine partes , and are plainely contained in knowledge ; discourse being but the falling into it ; iudgement the principles of it ; and single apprehensions the cōponents of iudgements : then for such actions as are the beginning of operatiō , there can be no doubt but that they are likewise to be found , and are resumed , in the same Vniuersality ; as , loue of good , consultation , resolution , prudentiall election , and the first motion ; for who knoweth all thinges , can not choose but know what is good , and that good , is to be prosecuted : and who seeth completely all the meanes of effecting and attaining to his intended good ; hath already consulted and resolued of the best : and who vnderstandeth perfectly the matter he is to worke vpon , hath already made his prudentiall election : so that there remaineth nothing more to be done , but to giue the first impulse . And thus you see , that this vniuersality of knowledge in the soule , comprehendeth all , 11 is all , performeth all ; and no imaginable good or happinesse , is out of her reach . A noble creature , and not to be cast away vpon such trash as most men employ their thoughts in . Vpon whom it is now time to reflect ; and to consider , what effects the diuers manners of liuing in this world , do worke vpon her in the next ; if first we acquitt ourselues of a promise we made at the end of the last Chapter . For it being now amply declared , that the state of a soule exempted from her body , is a state of pure being ; it followeth manifestly , that there is neyther Action nor Passion in that state : which being so , it is beyond all opposition that the soule can not dye : for it is euident that all corruption , must come from the action of an other thing , vpon that which is corrupted ; and therefore that thing must be capable of being made better and of being made worse . Now then , if a separated soule be in a finall state , where she can neyther be bettered , or worsened , ( as she must be , if she be such a thing , as we haue declared ) it followeth that she can not possibly loose the Being which she hath : and sithence her passage out of the body , doth not change her nature , but only her state ; it is cleare , that she is of the same nature , euen in the body : though in this her durance , she be subiect to be forged ( as it were ) by the hammers of corporeall obiects beating vpon her ; yet so , that of her selfe she still is what she is . And therefore as soone as she is out of the passible oore , in which she suffereth by reason of that oore , she presently becometh impassible , as being purely of her owne nature , a fixed substance , that is , a pure Being . Both which states of the soule , may in some sort be adūbrated by what we see passeth in the coppelling of a fixed mettall ; for as long as any lead , or drosse , or allay remaineth with it , it continueth melted , flowing , and in motion vnder the muffle : but as soone as they are parted from it , and that it is become pure , without any mixture , and singly it selfe , it contracteth it selfe to a narrower roome , and at that very instant , ceaseth from all motion , groweth hard , permanent , resistent vnto all operations of fire , and suffereth no change or diminution in its substance by any outward violence we can vse vnto it . THE ELEVENTH CHAPTER . Shewing what effects , the diuers manners of liuing in this world , do cause in a soule , after she is separated from her body . ONe thing , 1 may peraduenture seeme of hard digestion in our past discourse ; and it is , that out of the groundes we haue layed , it seemeth to follow that all soules will haue an equality ; since we haue concluded , that the greatest shall see or know no more then the least : and indeed , there appeareth no cause why this great and noble creature , should lye imprisoned in the obscure dungeon of noysome flesh ; if in the first instant , in which it hath its first knowledge , it hath then already gained all whatsoeuer it is capable of gaining in the whole progresse of a long life afterwardes . Truly , the Platonike Philosophers ( who are persuaded that a humane soule doth not profitt in this life , nor that she acquired any knowledge here ; as being of her selfe completely perfect ; and that all our discourses , are but her remembringes of what she had forgotten ) will find themselues ill bestedd to render a Philosophicall and sufficient cause of her being locked into a body : for to putt forgettfulnesse in a pure spiritt ; so palpable an effect of corporeity , and so great a corruption , in respect of a creature whose nature is , to know of it selfe , is an vnsufferable errour . Besides , when they tell vs , that she can not be changed , because all change would preiudice the spirituall nature , which they attribute to her ; but that well she may be warned and excitated by being in a body ; they meerely trifle : for eyther there is some true mutation made in her by that which they call a warning , or there is not ; if there be not , how becometh it a warning to her ? Or what is it more to her then if a straw were wagged at the Antipodes ? But if there be some mutation ( be it neuer so litle ) made in her by a corporeall motion ; what should hinder , why she may not by meanes of her body , attaine vnto science she neuer had ; as well as by it receiue any the least intrinsecall mutation whatsoeuer ? For if once we admitt any mutability in her from any corporeall motion , it is farre more conformable vnto reason to suppose it in regard of that which is her naturall perfection , and of that , which by her operations we see she hath immediately after such corporeall motions , and whereof before them there appeared in her no markes at all ; then to suppose it in regard of a darke intimation , of which we neyther know , it is nor how it is performed . Surely , no Rationall Philosopher seeing a thing , whose nature is to know , haue a being , whereas formerly it existed not ; and obseruing , how that thing by little and little giueth signes of more and more knowledge , can doubt but that as she could be changed from not being to being ; so , may she likewise be changed from lesse knowing , to more knowing . 2 This then being irrefragably settled , that in the body she doth encrease in knowledge : lett vs come to our difficulty and examine what this encrease in the body auaileth her ; seeing that as soone as she parteth from it , she shall of her owne nature enioy , and be replenished with the knowledge of all thinges : why should she laboriously striue to anticipate the getting of a few droppes , which but encrease her thirst and anxiety ; when hauing but a litle patience , she shall at one full and euerlasting draught drinke vp the whole sea of it ? We know that the soule is a thing , made proportionably to the making of its body ; seeing , it is the bodies compartener : and we haue concluded , that whiles it is in the body , it acquireth perfection in that way , which the nature of it is capable of ; that is , in knowledge : as the body acquireth perfection its way ; which is , in strēgth and agility . Now then , lett vs cōpare the proceedinges of the one , with those of the other substance ; and peraduenture we may gaine some light , to discerne what aduantage it may proue vnto a soule , to remaine long in its body , if it make right vse of its dwelling there . Lett vs cōsider the body of a man , well and exactly shaped in all his members ; yet , if he neuer vse care , nor paines to exercise those well framed limbes of his ; he will want much of those corporeall perfections , which others will haue , who employ them sedulously . Though his legges , armes , and handes , be of an exact symmetry ; yet he will not be able to runne , to wrestle , or to throw a dart , with those who labour to perfect themselues in such exercises : though his fingers be neuer so neately moulded or composed to all aduantages of quicke and smart motion ; yet if he neuer learned and practised on the lute , he will not be able with them to make any musike vpon that instrument , euen after he seeth plainely , and comprehendeth fully all that the cunningest Lutenist doth ; nether will he be able to playe , as he doth with his fingers , which of themselues are peraduenture lesse apt for those voluble motions then his are . That which maketh a man dexterous in any of these artes , or in any other operations proper to any of the partes or limbes of his body , is the often repetitions of the same actes ; which do amend , and perfect those limbes in their motions , and which make them fitt and ready for the actions they are designed vnto . In the same manner it fareth with the soule ; who●e essence is that which she knoweth : her seuerall knowledges may be compared , to armes , handes , fingers , legges , thighes , &c , in a body : and all her knowledges taken together , do compose ( as I may say ) and make her vp , what she is . Now , those limbes of hers , though they be , when they are at the worst , entire , and well shaped in bulke ( to vse the comparison of bodies ; ) yt they are susceptible of further perfection , as our corporeall limbes ae , by often and orderly vsage of them . When we iterate our acts of our vnderstanding any obiect , the second act is of the same nature , as she first , the third , as the second , and so , of the rest : euery one of which perfecteth the vnderstanding of that thing , and of all that dependeth vpon the knowledge of it , and maketh it become more vigorous and strong ; euen the often throwing of a boule at the same marke , begetteth still more and more strength and iustnesse in the arme that deliuereth it : for , it can not be denyed but that the same cause which maketh any thing , must of necessity perfect and strengthen it , by repeating its force and stroakes . We may then conclude that the knowledge of our soule , ( which is indeed her selfe ) will be in the next life more perfect and strong , or more slacke and weake , according as in this life she hath often and vigorously , or faintly and seldome , busied her selfe about those thinges which begett such knowledge . Now those thinges which men bestow their paines to know , 3 we see are of two kindes : for some thirst after the knowledge of nature , and of the variety of thinges , which eyther their senses , or their discourse , tell them of : but others looke no higher then to haue an insight into humane action , or to gaine skill in some art , whereby they may acquire meanes to liue . These later curiosities , are but of particulars ; that is , of some one , or few species , or kindes , whose common that comprehendeth them , falleth within the reach of euery vulgar capacity ; and consequently , the thinges which depend vpon them , are low , meane , and contemptible : whereas , the beauty , vastnesse , and excellency of the others , is so much beyond them , as they can be brought into no proportion to one an other . Now then , if we consider , what aduantage the one sort of these men , will in the next world haue ouer the other ; we shall find , that they who spend their life here in the study and contemplation of the first noble obiects , will , in the next , haue their vniuersall knowledge ( that is their soule ) strong and perfect : whiles the others , that played away their thoughts and time vpon trifles , and seldome raysed their , mindes aboue the pitch of sense , will be fainte through their former laizinesse , like bodies benummed with the palsey , and sickely through their ill dyett ; as when a well shaped virgin , that hauing fed vpon trash insteed of nourishing meates , languisheth vnder a wearisome burthen of the greene sickenesse . To make this point yet more cleare , 4 we may consider how the thinges which we gaine knowledge of , do affect vs vnder the title of good and conuenient , in two seuerall manners . The one is , when the appearance of good , in the abstracted nature of it , and after examination of all circumstances , carryeth our hart to the desire of the thing , that appeareth so vnto vs : the other is ▪ when the semblance of good to our owne particular persons without casting any further , or questioning whether any other regard may not make it preiudiciall , doth cause in vs a longing for the thing wherein such semblance shineth . Now , for the most part the knowledges which spring out of the later obiects , are more cultiuated by vs , then those which arise out of the other ; partly by reason of their frequēt occurring , eyther through necessity , or through iudgement ; and partly , by the addition which passion giueth to the impressions they make vpon vs : for passion multiplyeth the thoughts of such thinges , more then of any others , if reason do not crosse and suppresse her tumultuary motions , which in most men , she doth not . The soules then of such persons , as giuing way to their passion , do in this life busie themselues about such thinges as appeare good to their owne persons , and cast no further , must needes decede from their bodies , vnequally builded , ( if that expression may be permitted me ; ) and will be like a lame vnwieldy body , in which the principall limbes are not able to gouerne and moue the others ; because those principall ones are fainte , through want of spirits and exercise ; and the others are ouergrowne with hidropicall and nociue humours . The reason whereof is that in such soules their iudgements will be disproportioned to one an other , one of them being vnduely stronger then the other . What effect this worketh in regard of knowledge , we haue already declared , and no lesse will it haue in respect of action : for suppose two iudgements to be vnequall , and such , as in the action one contradicteth the other ; for example , lett one of my iudgements be , that it is good for me to eate because I am hungry ; and lett the other be , that it is good for me to study , because I am shortly to giue an account of my selfe : if the one iudgement be stronger then the other , as if that of eating be stronger then that of studying ; it importeth not that there be more reason ( all circumstances considered ) for studying : because , reasons , do moue to action according to the measure in which the resolution that is taken vpon them , is strong or weake ; and therefore , my action will follow the strongest iudgement , and I shall leaue my booke to goe to my dinner . Now , to apply this to the state of a separated soule ; we are to remember how the spirituall iudgements , which she collected in the body , do remaine in her after she is diuested of it : and likewise , we are to consider , how all her proceeding in that state , is built , not vpon passion , or any bodily causes or dispositions ; but meerely vpon the quality and force of those spirituall iudgements : and then , it euidently followeth , that if there were any such action in the next life , the pure soule would apply it selfe therevnto , according to the proportion of her iudgements , and as they are graduated and qualifyed . It is true , there is no such action remaining in the next life ; yet neuerthelesse there remaineth in the soule a disposition and a promptitude to such action : and if we will frame a right apprehension of a separated soule , we must conceite her to be of such a nature ( for then all is nature with her , as hereafter we shall discourse , ) as if she were a thing made for action in that proportion and efficacity , which the quartering of her by this variety of iudgements doth afford ; that is that she is , so much the more fitt for one action then for an other , ( were she to proceed to action , ) as the iudgement of the goodnesse of one of these actions is stronger in her , then the iudgement of the others goodnesse , which is in effect , by how much the one is more cultiuated then the other . And out of this we may conclude , that what motions do follow in a man , out of discourse , the like will in a separated soule , follow out of her spirituall iudgements . So that as he is ioyed , if he do possesse his desired good ; and is discontented and displeased , if he misse of it ; and seizeth greedily vpon it when it is present to him , and then cleaueth fast vnto it , and whiles he wanteth it , no other good affecteth him , but he is still longing after that Masterwish of his heart : the like in euery regard , but much more vehemently , befalleth vnto a separated soule . So that in fine she will be happy , or miserable , according as she hath built vp her selfe , by her spirituall iudgements and affections in this life . If knowledge , and intellectuall obiects be the goods she thirsteth after , what can be happier then she , when she possesseth the fullnesse of all that can be desired in that kind ? But if in this world a man settleth his hart cōstantly vpon any transito●y end ; as vpon wealth , corporeall delights , honour , power , and the like , ( which are too short breathed attendants to follow him so long a iourney as into the next ; ) then , all the powe● of his soule , euen after she hath left her body , will be still longing after that deare Idoll of her affections ; and for the want of it , she will not value the great knowledge she shall then be imbued withall , nor care for any other good she possesseth like a man who being sorrounded , with a full sea , and swolne tide of all specious obiects that may please and delight him , hath by vnlucky chance suffered his violent affections , and his impotent desires to be entangled in some meane loue , that eyther neglecteth him , or he is hindered from enioying ; and thereby , that litle droppe of gall , or rather that priuation of a meane contentment ( which truly in it selfe , is nothing ) infecteth and poisoneth the whole draught of happynesse that but for this , would swell him vp to the height of his wishes . But no comparisons of sorrowes , 5 or anguishes in this life ( where our earthy dwelling doth so clogge , and allay , and dull the sense of our soule , which only feeleth and relisheth eyther delight or woe ) can arriue to shadow out the misery of a separated soule so affected ; whose straines are so excessiuely vehement , and whose nature is a pure actiuity , and her selfe , all sense , all knowledge . It is true , I confesse that in a man , such motions do in part proceed from passion : and therefore , I will allow , that so much of them , as haue their origine meerely and only fromthence , shall dye with the body , and shall not haue made any impression in the separated soule : but besides the streame of passion we may in such motions obserue also , the worke of reason , for she , both approueth and employeth her powers , to compasse and gaine what the other presenteth ; and by legitimate discourse , draweth consequences out of that principle or iudgement , which maketh the byas , it then leaneth vnto : and these , are vndenyable effects of a spirituall iudgement settled in the soule . And therefore , as farre as these motions proceed from spirituall iudgements , so farre , it is cleare they must remaine in the separated soule . Peraduenture , what I haue said , may be lyable to a mistake ; as though I conceiued that these spirituall iudgements are made in the soule according to right reason , and to legitimate discourse : whereas , I meane nothing lesse ; but esteeming an ouerstrong iudgement in the seperated soule , to be proportionable vnto a passion in the body ; I conceite that as passion settleth reason on worke to find out meanes , whereby she may arriue vnto her endes ; so in like manner , may this iudgement sett reason on floate , with those actes whi●h follow consequently vpon it ( though inconsequent to the whole body of reason : ) because the disorder there , is , in the excesse of this iudgemēt ouer others , whose force ( according to nature ) ought to be greater then it . So that , if we would frame a conception of a disordered soule , when it is out of the body ; we may imagine it correspondent to a body , whose one part were bigger then could stand in proportion with an other : as , if the hand ( to vse the example we brought before ) were greater then the arme could manage , or the foote were larger and heauyer , then the legge and thigh could wield : vnto which adde that euery part were actiue and working of it selfe ; so as , though it could not be gouerned , yet would it continually haue its owne operation , which would be contrary to the operation of the arme , or of the legge , and consequently , it would euer be tending to incompossible operations : and by that meanes , both one member would alwayes disagree from the other , and neyther of them attaine any effect at all ; not vnlike to the fansie of the Poets , who fained a monster , which they termed Scylla , whose inferiour partes , were a company of dogges , euer snarling and quarrelling among themselues ; and yet were vnseuerable from one an other , as being compartes of the same substance . But to declare this important doctrine more dogmatically ; lett vs consider that of necessity a disordered soule hath these following iudgements settled in her . Namely , that she is not well ; that she can not be well without her desired good ; that it is impossible for her to compasse that good ; and lastly , that this state she is in , is by all meanes possible to be auoyded ; not , by changing her iudgement ( for that is her selfe ) but by procuring the satisfaction she desireth ; and this with all the power , and totall inclination of her actiuity and possibility . This then , being the temper of a disordered separated soule , it is easy to conceiue , what a sad condition such an one remaineth then in ; which is infinitely more , then any affliction that can happen to a man in this world : for since , euen here , all our ioyes , and griefes , do proceed from our soule ; we must needes allow , that when she shall be free from the burthen of her body ( which doth exceedingly impeach , and limitt her operations , and actiuity ) all her actions will be then farre greater and more efficacious . But because this point is of highest consequence , 6 we may not slightly passe it ouer ; but we will endeauour , if we can , to discouer the wonderfull efficacity and force of a separated soules operations ; that from thence we may the better collect , how great her happenesse or misery will be in the next life . Lett vs then consider , how an act or iudgement of the soule , may be more forcible , eyther by it selfe , or by the multiplication of such helpes , as do concurre with it . To beginne with considering the act in it selfe , we know that the certainest way to measure the strength of it , is to take a suruey of the force which sheweth it selfe in its effect : for they being relatiues to one an other , each of them discouereth the others nature . Now , this we will do after our ordinary manner , by comparing the spirituall effects issuing from a iudgement in the soule , to materiall effects proceeding from the operations and motions of bodies . In these we may obserue three thinges , by which we may estimate their efficaciousnesse : some actions dure a longer time ; others , take vp a greater place ; and others againe , worke the like effect in a greater place , and in a shorter time : which last sort , of all others , do proceed from the most powerfull , and most forcible agents . If then in these considerations , we compare a separated soule to a body ; what an infinity of strength and efficacity , will the meanest of those pure substances haue , beyond the most powerfull and actiue body that can be imagined in nature ? For we haue already shewed , how a separated soule comprehendeth at once , all place , and all times : so that , her actiuity requireth no application to place or time ; but , she is , of her selfe , mistresse of both , comprehending all quantity whatsoeuer , in an indiuisible apprehension ; and ranking all the partes of motion , in their complete order ; and knowing at once , what is to happen in euery one of them . On the other side ; an incorporated soule , by reason of her being confined to the vse of her senses , can looke vpon but one single definite place , or time , at once ; and needeth a long chaine of many discourses , to comprehend all the circumstances of any one action : and yet after all , how short she is of comprehending all ? So that comparing the one of these with the other , it is euident , that in respect of time and place ; and in respect of any one singular action ; the proportion of a separated soule , to one in the body , is as all time , or all place , in respect of any one piece , or least parcell of them ; or as the entire absolute comprehender of all time and all place , is to the discouerer of a small measure of them . For whatsoeuer a soule willeth in that state , she willeth it for the whole extent of her duration ; because she is then out of the state or capacity of changing : and wisheth for whatsoeuer she wisheth , as for her absolute good ; and therefore employeth the whole force of her iudgement , vpon euery particular wish . Likewise the eminency which a separated soule hath ouer place , is also then entirely employed vpon euery particular wish of hers ; since in that state there is no variety of place left vnto her , to wish for such good in one place , and to refuse it in an other ; as , whiles she is in the body happeneth to euery thing she desireth . Wherefore , whatsoeuer she then wisheth for , she wisheth for it according to her comparison vnto place : that is to say ; that as such a soule hath a power to worke at the same time in all place by the absolute comprehension , which she hath of place in abstract : so euery wish of that soule , if it were concerning a thing to be made in place , were able to make it in all places ; through the excessiue force and efficacy which she employeth vpon euery particular wish . The third effect by which among bodies we gather the vigour , and energy of the cause that produceth it , ( to witt , the doing of the like action , in a lesser time , and in a larger extent , ) is but a combination of the two former : and therefore , it requireth no further particular insistance vpon it , to shew , that likewise in this , the proportion of a separated to an incorporated soule , must needes be the selfe same as in the others ; seeing that a separated soules actiuity , is vpon all place in an indiuisible of time . Therefore , to shutt vp this point ; there remaineth only for vs to consider , what addition may be made vnto the efficacity of a iudgement , by the concurrence of other extrinsecall helpes . We see that when an vnderstanding man will settle any iudgement , or conclusion in his mind , he weigheth throughly all that followeth out of such a iudgement ; and considereth likewise all the antecedents that lead him vnto it : and if after due reflection , and examination , of whatsoeuer concerneth that conclusion , which he is establishing in his mind , he findeth nothing to crosse it , but that euery particular and circumstance goeth smoothly along with it , and strengtheneth it ; he is then satisfyed , and quiett in his thoughts , and yieldeth a full assent therevnto : which assent is the stronger , by how many the more concurrent testimonyes he hath for it . And although he should haue a perfect demonstration or sight of the thing in it selfe , yet euery one of the other extrinsecall proofes , being as it were a new persuasion , hath in it a further vigour to strengthen and content his mind in the forehad demonstration : for , if euery one of these be in it selfe sufficient to make the thing euident ; it can not happen that any one of them , should hinder the others : but contrariwise , euery one of them , must needes coucurre with all the rest , to the effectuall quieting of his vnderstanding , in its assent , to that iudgement . Now then , according to this rate , lett vs calculate , ( if we can ) what concurrence of proofes and wittnesses a separated soule will haue to settle and strengthen her in euery one of her iudgemēts . We know , that all verities are chained , and connected one to an other ; and that there is no true conclusion so farre remote from any other , but may by more , or lesse consequences and discourses , be deduced euidently out of it : it followeth then that in the abstracted soule , where all such consequences are ready drawne , and seene in themselues without extension of time , or employing of paines to collect them ▪ euery particular verity , beareth testimony to any other : so that euery one of them is beleeued , and worketh in the force and vertue of all . Out of which it is manifest , that euery iudgement in such a separated soule , hath an infinite strength and efficacity ouer any made by an embodyed one . To summe all vp in a few wordes : we find three rootes of infinity in euery action of a separated soule , in respect of one in the body : first , the freedome of her essence or substance in it selfe : next , that quality of hers , by which she comprehendeth place and time ; that is , all permanent and successiue quantity : and lastly , the concurrence of infinite knowledges to euery action of hers . Hauing then this measure in our handes , lett vs apply it to a well ordered , and to a disordered soule passing out of this world : lett vs consider the one of them , sett vpon those goodes , which she shall there haue present and shall fully enioy : the other , languishing after , and pining away for those , which are impossible for her euer to obtaine . What ioy , what content , what exultation of mind , in any liuing man , can be conceiued so great , as to be compared with the happinesse of one of these soules ? And what griefe , what discontent , what misery , can be like the others ? These are the different effects , 7 which the diuers manners of liuing in this world , do cause in soules after they are deliuered from their bodies : out of which , and out of the discourse that hath discouered these effects vnto vs , we see a cleare resolution of that so maine and agitated question among the Philosophers , why a rationall soule is imprisoned in a grosse body of flesh and bloud ? In truth , the question is an illegitimate one ; as supposing a false ground : for , the soules being in the body , is not an imprisonnement of a thing that was existent before the soule and body mett together ; but her being there , is the naturall course of beginning that , which can no other way come into the listes of nature : for should a soule , by the course of nature , obtaine her first being without a body , eyther she would in the first instant of her being , be perfect in knowledge , or she would not : if she were , then would she be a perfect and complete immateriall substance , not a soule ; whose nature is to be a compartner to the body , and to acquire her perfection by the mediation and seruice of corporeall senses : but if she were not perfect in science , but were only a capacity therevnto , and like vnto white paper , in which nothing were yet w●●tten ; then , vnlesse she were putt in a body , she could neuer arriue to know any thing , because motion and alteration are effects peculiar to bodies : therefore , it must be agreed , that she is naturally designed to be in a body : but her being in a body , is her being one thing with the body , she is said to be in : and so she is one part of a whole , which from its weaker part is determined to be a body . Againe , seeing that the matter of any thing , is to be prepared , before the end is prepared , for which that matter is to serue ; according to that Axiome , Quod est primum in intentione , est vltimum in executione : we may not deny , but that the body is in being , some time before the soule : or at the least , that it existeth as soone as she doth : and therefore , it appeareth wholy vnreasonable , to say , that the soule was first made out of the body , and was afterwardes thrust into it ; seeing that the body was prepared for the soule before , or at the least , as soone as she had any beginning : and so we may conclude , that of necessity the soule must be begunne , layed , hatched , and perfected in the body . And although it be true , that such soules , as are separated from their bodies , in the first instant of their being there , are notwithstanding imbued with the knowledge of all thinges ; yet is not their longer abode therein vaine : not only , because thereby the species is multiplyed ; ( for nature is not content with barely doing that , without addition of some good to the soule it selfe ) but as well for the wonderfull , and I may say infinite aduantage , that may thereby accrew to the soule , if she make right vse of it : for , as any act of the abstracted soule is infinite , in comparison of the acts which men exercise in this life , ( according to what we haue already shewed ) so by consequence , must any encrease of it , be likewise infinite : and therefore we may conclude , that a long life well spent , is the greatest and most excellent guift , which nature can bestow vpon a man. The vnwary reader may perhapps haue difficulty , at our often repeating of the infelicity of a miserable soule ; 8 since we say , that it proceedeth out of the iudgements , she had formerly made in this life ; which without all doubt were false ones : and neuerthelesse , it is euident , that no false iudgements , can remaine in a soule , after she is separated from her body ; as we haue aboue determined . How then can a soules iudgements , be the cause of her misery ? But the more heedefull reader , will haue noted , that the misery which we putt in a soule , proceedeth out of the inequality , not out of the falsity , of her iudgements : for if a man be inclined to a lesser good , more then to a greater , he will in action betake himselfe to the lesser good , and desert the greater , ( wherein , neyther iudgemēt is false , nor eyther inclination is naught ) meerely out of the improportion of the two inclinations or iudgements to their obiects : for that a soule may be duely ordered , and in a state of being well , she must haue a lesser inclination to a lesse good , and a greater inclination to a greater good : and in pure spirits , these inclinations are nothing else , but the strength of their iudgements : which iudgements in soules , whiles they are in their bodies , are made by the repetition of more acts from stronger causes , or in more fauourable circumstances . And so it appeareth , how without any falsity in any iudgement , a soule may become miserable , by her conuersation in this world ; where all her inclinations generally are good , vnlesse the disproportion of them , do make them bad . THE TWELFTH CHAPTER . Of the perseuerance of a soule , in the state she findeth her selfe in , at her first separation from her body . THus we haue brought mans soule , 1 out of the body she liued in here , and by which she conuersed , and had commerce with the other partes of this world : and we haue assigned her , her first array and stole , with which she may be seene in the next world : so that now there remaineth only for vs to consider , what shall betide her afterwardes ; and whether any change may happen to her , and be made in her , after the first instant of her being a pure spiritt , separated from all consortshippe with materiall substances . To determine this point the more clearely , lett vs call to minde , an axiome that Aristotle giueth vs in his logike ; which teacheth vs , That as it is true , if the effect be , there is a cause ; so likewise it is most true , that if the cause be in act , or causing , the effect must also be . Which Axiome may be vnderstood two wayes : the one , that if the cause hath its effect , then the effect also is : and this is no great mystery ; or for it , are any thankes due to the teacher ; it being but a repetition , and saying ouer againe of the same thing . The other way is , that if the cause be perfect in the nature of being a cause , then the effect is : which is as much as to say , that if nothing be wāting to the cause , abstracting precisely from the effect ; then neyther is the effect wanting . And this is the meaning of Aristotles Axiome : of the truth and euidence whereof in this sense , if any man should make the least doubt , it were easy to euince it : as thus ; if nothing be wanting but the effect , and yet the effect doth not immediately follow , it must needes be , that it can not follow at all ; for if it can , and doth not , then something more must be done to make it follow : which is against the supposition , that nothing was wanting but the effect ; for that which is to be done , was wanting . To say , it will follow without any change , is senselesse : for if it follow without change , it followeth out of this , which is already putt : but if it do follow out of this which is precisely putt , then it followeth , against the supposition , which was , that it did not follow although this were putt . This then being euident , 2 lett vs apply it to our purpose ; and lett vs putt three or more thinges , namely A. B. C. and D : whereof none can worke otherwise , then in an instant or indiuisibly : and I say , that whatsoeuer these foure thinges are able to do , without respect to any other thing besides them , is completely done in the first instant of their being putt : and if they remayne for all eternity , without communication or respect to any other thing , there shall neuer be any innouation in any of them , or any further working among them : but they will alwayes remayne immutable , in the same state they were in , at the very first instant of their being putt : for whatsoeuer A can doe , in the first instant , is in that first instant actually done ; because he worketh indiuisibly : and what can be done precisely by A , and by his action ioyned to B ; doth precisely follow out of A , and his action , and out of B , and his action , if B haue any action independent of A : and because all these are in the same instant , whatsoeuer followeth precisely out of these , and out of any thing else that is in the same instant , and that worketh indiuisibly as they do ; is necessarily done in that very instant : but all the actions of C and D , and of whatsoeuer by reflection from them may be done by A and B , being all of them indiuisible , and following precisely out of some of the forenamed actions ; they do follow out of thinges being in this instant : and because they are indiuisible , they may be in this instant : and therefore , all is done in this instant . Now , supposing all to be done that can be done by them in this instant ; and that nothing can follow from them , vnlesse it follow precisely out of what is in this instant ; and that it is all indiuisible : it followeth clearely , that whatsoeuer ( concerning them ) is not in this instant , can neuer be . 3 These two conclusions being thus demonstrated ; lett vs in the next place determine , how all actions of pure spirits , which haue no respect to bodies , must of necessity be indiuisible ; that is , must include no continuate succession : by which , I meane such a succession , as may be deuided into partes without end : for if we looke well into it , we shall find , that a continuate succession can not be a thing , which hath in it selfe a Being : and the reason is , because the essence of such a succession , consisteth in hauing some of its partes already passed , and others of them yet to come : but on the other side , it is euident , that no such thing can be , whose essentiall ingredients are not it selfe : and therefore it followeth euidently , that such a thing as we call succession , can haue no being in it selfe : seeing that one essentiall part of it , neuer is with the other : therefore , such a succession , must haue its being in some permanent thing , which must be diuisible ; for that is essentially required in succession : but permanent diuisibility is that which we call Biggenesse or Quantity ; from which pure spirits are free : and therefore , it is most euident , that all their actions in respect of themselues , are absolutely indiuisible . 4 Now , to make vse of this doctrine to our intent : we say , that since our soule , when it is separated from our body , is a pure spiritt or vnderstanding ; and that all her actions are indiuisible ; and that all actiōs of other spirits vpō her must likewise be such ; and by cōsequence , that there can be no continuate succession of action among them : we must of necessity conclude , that according to the priuate nature of the soule , and according to the common notion of spirituall thinges ; there can be no change made in her , after the first instant of her parting from her body : but , what happinesse or misery betideth her in that instant , continueth with her for all eternity . Yet is it not my mind to say , that by the course of the vniuersall resolutions , from which she is not wholy exempt , and from supernaturall administration of corporeall thinges , there may not result some change in her . But the consideration of that matter , I remitt to those treatises , vnto which it belongeth ; as not depending , nor ensuing from the particular nature of the soule : and therefore , not falling vnder our discussion in this place . This same conclusion may be proued by an other argument , besides this which we haue now vsed : and it is this . Whatsoeuer worketh purely by vnderstanding and minde , can not be changed in its operations , vnlesse its vnderstanding or minde be altered : but this can not happen , vnlesse eyther it learne somewhat , it knew not before ; or forgetting a foreknowne truth , it beginne afterwardes to thinke a falsity . This second part , is impossible , as we haue already shewed , when we proued that falsehood could haue no admittance into a separated soule : and the former is as impossible ; it being likewise proued , that at her first instant of her separation , she knoweth all thinges : wherefore , we may hence confidently conclude , that no change of minde , ( that is no change at all ) can happen to an abstracted soule . And thus , 5 by discourse , we may arriue , to quitt ourselues easily of that famous obiection , so much pestering Christian Religion ; how God , can in iustice impose eternall paines vpon a soule , for one sinne , acted in a short space of time . For we see , it followeth by the necessary course of nature , that if a man dye in a disorderly affection to any thing , as to his chiefe good , he eternally remaineth by the necessity of his owne nature , in the same affection : and there is no imparity , that to eternall sinne , there should be imposed eternall punishment . THE CONCLVSION . AND now I hope , I may confidently say , I haue beene as good as my word : and I doubt not , but my Reader will finde it so , if he spend but halfe as much time in perusing these two treatises , as the composing them hath cost me . They are too nice ( and indeede , vnreasonable ) who expect to attaine without paines , vnto that , which hath cost others yeares of toyle . Lett them remember the wordes of holy Iob , that wisedome is not found in the land of those , that liue at their ease . Lett them cast their eyes on every side round about them , and then tell me , if they meete with any employment , that may be compared to the attaining vnto these , and such like principles ; whereby a man is enabled to gouerne himselfe vnderstandingly and knowingly , towards the happinesse , both of the next life and of this ; and to comprehend the wisemans theme ; what is good for a man in the dayes of his vanity , whiles he playeth the stranger vnder the sunne . Lett vs feare Gods Iudgements . Lett vs carefully pursue the hidden bounties , he hath treasured vp for vs. Lett vs thanke him for the knowledge he hath giuen vs : and admire the excellency of Christian Religion ; which so plainely teacheth vs that , vnto which it is so extreme hard to arriue by natural meanes . Lett vs blesse him , that we are borne vnto it . And lett vs sing to him ; That it is he , who preacheth his doctrine to Iacob , and giueth his lawes to Israël . He hath not done the like to all nations ; nor hath he manifested his secret truthes vnto them . BVT before I cutt of this thridde , which hath cost me so much paines to spinne out to this Length ; I must craue my Readers leaue , to make some vse of it , for my owne behoofe . Hitherto my discourse hath beene directed to him : now I shall entreate his patience , that I may reflect it in a word or two vpon my selfe . And as I am sure I haue profited my selfe not a litle , by talking all this while to him , that obliging me to polish my conceptions with more care , and to rang● them into better order , then whiles they were but rude meditations with in my owne brest ; so I hope , that a litle , conuersation with my selfe vpon this important subiect , ( which is to be studied for vse , and practise ; not for speculatiue science ) may prooue aduantagious vnto him ; if his warmed thoughts haue tuned his soule to such a key , as I am sure these considerations haue wound vp mine vnto . To thee then my soule , I now addresse my speech . For since by long debate , and toylesome rowing against the impetuous tydes of ignorance , and false apprehentions , which ouerflow thy bankes , and hurry thee headlong downe the streame , whilest thou art imprisoned in thy clayie mansion ; wee haue with much adoe arriued to ayme art some litle atome of thy vast greatnesse ; and with the hard and tough blowes of strict and wary reasoning , we haue strucken out some few sparkes of that glorious light , which inuironeth and swelleth thee , or rather , which is thee : it is high time , I should retire my selfe out of the turbulent and slippery field of eager strife and litigious disputation , to make my accounts with thee ; where no outward noise may distract vs , nor any way intermeddle betweene vs , excepting only that eternall verity , which by thee shineth vpon my faint and gloomy eyes ; and in which I see , whatsoeuer doth or can content thee in me . I haue discouered , that thou ( my soule ) wilst suruiue me : and so suruiue me , as thou wilst also suruiue the mortality , and changes which belong to me ; and which are but accidentary to thee , meerely because thou art in me . Then shall the vicissitude of time , and the inequality of dispositions in thee , be turned into the constancy of immortality ; and into the euennesse of one being , neuer to end , and neuer to receiue a change , or succession to better or worse . When my eye of contemplation , hath beene fixed vpon this bright sunne , as long as it is able to endure the radiant beames of it ; whose redundant light veyleth the looker on , with a darke mist : lett me turne it for a litle space , vpon the straight passage , and narrow gullet , through which thou striuest ( my soule ) with faint and weary steppes , during thy hazardous voyage vpon the earth , to make thy selfe a way : and lett me examine , what comparison there is , betweene thy two conditions ; the present one , wherein thou now findest thy selfe immersed in flesh and bloud ; and the future state that will betide thee , when thou shalst be melted out of this grosse oore , and refined from this meane alloy . Lett my terme of life , be of a thousand long yeares ; longer then euer happened to our aged forefathers , who stored the earth with their numerous progeny , by out liuing their skill to number the diffused multitudes , that swarmed from their liones : lett me , during this long space , be sole Emperour and absolute Lord , of all the huge globe of land and water , encompassed with Adams offspring : lett all my subiects lye prostrate at my feete , with obedience and awe , distilling their actiuest thoughts , in studying day and night to inuent new pleasures and dilights for me : lett nature conspire with them , to giue me a constant and vigorous health ; a perpetuall spring of youth , that may to the full , relish whatsoeuer good all they can fancy : lett grauest Prelates , and greatest Princes , serue insteed of flatterers to highten my ioyes ; and yet those ioyes , be raysed aboue their power of flattery : lett the wisemen of this vast family ( whose sentiments , are maximes and oracles , to gouerne the worldes beliefes and actions ) esteeme , reuerence , and adore me in the secretest , and the most recluse withdrawings of their hartes : lett all the wealth , which to this very day , hath euer beene torne out of the bowels of the earth ; and all the treasures , which the sea hideth from the view of greedy men , swell round about me ; whilest all the world besides , lyeth gaping to receiue the crummes , that fall neglected by me , from my full loaden table : lett my imagination be as vast , as the vnfathomed Vniuerse ; and lett my felicity be as accomplished , as my imagination can reach vnto ; so that wallowing in pleasure , I bee not able to think how to increase it , or what to wish for more , then that which I possesse and enioy . Thus when my thoughts are at a stand , and can raise my present happinesse no higher ; lett me call to minde , how this long lease of pleasant dayes , will in time come to an end : this bottome of a thousand ioyfull yeares , will att length be vnwound , and nothing remaine of it : and then ( my soule ) thy infinitely longerliued Immortality will succeed ; thy neuer ending date , will beginne a new account , impossible to be summed vp , and beyond all proportion infinitely exceeding the happinesse , we haue rudely aymed to expresse : so that no comparison can be admitted betweene them . For , suppose first that such it were , as the least and shortest of those manifold ioyes , which swell it to that height we haue fancyed , were equall to all the contentment thou shalst enioy in a whole million of yeares ; yet millions of yeares may be so often multiplyed , as att length , the slender and limited contentments supposed in them , may equalyse , and outgoe the whole heape of ouerflowing blisse , raysed so high , in the large extent of these thousand happy yeares . Which when they are cast into a totall summe ; and that I compare it , with the vnmeasurable eternity , which only measureth thee ; then I see , that all this huge product of Algebraicall multiplication , appeareth as nothing , in respect of thy remayning , and neuer ending suruiuance ; and is lesse , then the least point in regard of the immense Vniuerse . But then , if it be true ( as it is most true ) that thy least sparke and moment of reall happinesse , in that blessed eternity thou hopest for , is infinitely greater , and nobler , then the whole masse of fancyed ioyes , of my thousand yeares life here on earth ; how infinitely will the valew of thy duration , exceed all proportion , in regard of the felicity , I had imagined my selfe ? And seing there is no proportion betweene them , lett me sadly reflect vpon my owne present condition : lett me examine what it is , I so busily , and anxiously , employ my thoughts and pretious time vpon : lett me consider my owne courses , and whither they leade me : lett me take a suruay of the liues , and actions , of the greatest part of the world , which make so loude a noise about my eares : and then may I iustly sigh out from the bottome of my anguished hart ; to what purpose haue I hitherto liued ? To what purpose are all these millions of toilesome auntes , that liue and labour about me ? To what purpose were Cesars and Alexanders ? To what purpose Aristotles and Archimedeses ? How miserably foolish are those conquering tyrants , that diuide the world with their lawlesse swords ? What sēselesse idiots those acute Philosophers , who teare mens wittes in pieces , by their different wayes , and subtile Logicke ; striuing to shew men beatitudes in this world , and seeking for that , which if they had found , were but a nothing of a nothing in respect of true beatitude ? He only is truly wise , who neglecting all that flesh and bloud desireth , endeauoreth to purchase att any rate this felicity , which thy suruiuance promiseth : the least degree of which , so farre surmounteth all the heapes , which the gyants of the earth are able to raise , by throwing hils vpon hils , and striwing in vaine to scale and reach those eternities , which reside aboue the skyes . Alas , how fondly doth mankinde suffer it selfe to be deluded ? How true it is , that the only thing necessary , proueth the only thing that is neglected ? Looke vp my soule , and fixe thine eye vpon that truth , which eternall light maketh so cleere vnto thee , shining vpon thy face with so great euidence , as defyeth the noonetyde sunne , in its greatest brightnesse . And this it is , that euery action of thine , be it neuer so slight , is mainely mischieuous ; or be it neuer so bedeckt , with those specious considerations , which the wise men of the world iudge important , is foolish , absurd , and vnworthy of a man ; and vnworthy of one that vnderstandeth , and acknowledgeth thy dignity ; if in it there be any specke ; or if through it , there appeare any sparke of those meane and flatte motiues , which with a false byas , draw any way aside , from attaining that happinesse , we expect in thee . That happinesse , ought to be the end , and marke we leuell att : that , the rule and model of all our actions : that , the measure of euery circumstance , of euery atome , of whatsoeuer we bestow so pretious a thing vpon , as the employment of thee is . But we must not so slightly passe ouer the intensenesse and vehemence of that felicity , which thou ( my soule ) shalt enioy , when thou art seuered from thy benumming compartner . I see euidently , that thou dost not suruiue , a simple and dull essence ; but art replenished with a vast and incomprehensible extent of riches and delight within thy selfe . I see that golden chayne , which here by long discourses , filleth huge volumes of bookes , and diueth into the hidden natures of seuerall bodies ; in thee resumed into one circle or linke , which containeth in it selfe the large scope of whatsoeuer screwing discourse can reach vnto . I see it comprehend , and master the whole world of bodies . I see euery particular nature , as it were embossed out to the life , in thy celestiall garment . I see euery solitary substance ranked in its due place and order , not crushed or thronged by the multitude of its fellowes ; but each of them in its full extent ▪ in the full propriety of euery part and effect of it ; and distinguished into more diuisions , then euer nature seuered it into . In thee I see an infinite multitude enioy place enough . I see , that neither hight , nor profundity , nor longitude , nor latitude , are able to exempt themselues from thy diffused powers : they faddome all ; they comprehend all ; they master all ; they enriche thee with the stock of all ; and thou thy selfe art all , and somewhat more then all ; and yet , now but one of all . I see , that eueryone of this all , in thee encreaseth the strength , by which thou knowest any other of the same all : and all , encreaseth the knowledge of all , by a multiplication beyond the skill of Arithmetike ; being ( in its kind ) absolutely infinite ; by hauing a nature , that is incapable of being eyther infinite or finite . I see againe , that those thinges which haue not knowledge , are situated in the lowest , and meanest ranke of creatures ; and are in no wise comparable to those which know . I see , there is no pleasure att all , no happinesse , no felicity , but by knowledge , and in knowledge . Experience teacheth me , how the purer , and nobler race of mankind , adoreth in their hartes , this idole of knowledge , and scorneth what euer else they seeme to court , and to be fond of . And I see , that this excesse of sea of knowledge which is in thee , groweth not by the succession of one thought after an other ; but is like a full swolne ocean , neuer ebbing on any coast , but equally pushing att all its boundes , and tumbling out its flowing waues on euery syde , and into euery ereche ; so that euery where it maketh high tide . Or like a pure sunne , which from all partes of it , shooteth its radiant beames with a like extremity of violence . And I see likewise , that this admirable knowledge , is not begotten and conserued in thee , by the accidentary helpe of defectiue causes ; but is rooted in thy selfe ; is steeped in thy owne essence , like an vnextinguishable sourse of a perpetually streaming fire ; or like the liuing head of an euerrunning spring ; beholden to none , out of thy selfe , sauing only to thy Almighty Creatour ; and begging of none ; but being in thy selfe all that of which thou shouldest begge . This then ( my soule ) being thy lotte ; and such a hieght of pleasure being reserued for thee ; and such an extremity of felicity , with in a short space attending thee ; can any degenerate thought , euer gaine strength enough , to shake the euidence which these considerations implant and riuett in thee ? Can any dull obliuion deface this so liuely and so beautifull image ? Or can any length of time , draw in thy memory a veyle betweene it , and thy present attention ? Can any peruersity , so distort thy straight eyes , that thou shouldest not looke allwayes fixed vpon this marke ; and leuell thy ayme directly at this white ? How is it possible , that thou canst brooke to liue , and not expire presently , thereby to ingulfe thy selfe , and be throughly imbibed with such an ouerflowing blisse ? Why dost thou not breake the walles and chaynes of thy flesh and bloud , and leape into this glorious liberty ? Here Stoickes , you are to vse your swords . Vpon these considerations , you may iustifie the letting out the bloud , which by your discourses , you seeme so prodigall of . To dye vpon these termes , is not to part with that , which you fondly call a happy life ; feeding your selues , and flattering your hearers with empty words : but rather it is , to plunge yourselues into a felicity , you were neuer able to imagine , or to frame in your misguided thoughts any scantling of . But nature pulleth me by the eare , and warneth me from being so wrongfull to her , as to conceiue , that so wise a gouernesse should to no aduantage , condemne mankinde to so long a bannishment , as the ordinary extent of his dull life , and wearisome pilgrimage here vnder the sunne reacheth vnto . Can we imagine , she would allow him so much laysie time , to effect nothing in ? Or can wee suspect , that she intended him no further aduantage , then what an abortiue child arriueth vnto in his mothers wombe ? For whatsoeuer the nettes and toyles of discourse can circle in ; all that he , who but once knoweth that himselfe is , can attaine vnto as fully , as he that is enriched with the science of all things in the world . For , the connexion of things , is so linked together , that proceeding from any one , you reach the knowledge of many ; and from many , you cannot faile of attaining vnto all : so that a separated soule , which doth but know herselfe , can not choose but know her body too ; and from her body , she cannot misse in proceeding from the causes of them both , as farre as immediate causes do proceede from others ouer them : and as litle can she be ignorant , of all the effects of those causes she reacheth vnto . And thus , all that huge masse of knowledge , and happinesse , which we haue cōsidered in our last reflexion , amounteth to no more , then the seeliest soule buried in warme blood , can and will infallibly attaine vnto , when its time cometh . Wee may then assure our selues , that iust nature hath prouided and designed a greater measure of such felicity for longer liuers : and so much greater , as may well be worth the paines and hazards , of so miserable and tedious a passage , as here ( my soule ) thou strugglest through . For certainely , if the dull percussion , which by natures institution , hammereth out a spirituall soule from grosse flesh and bloud , can atcheiue so wondrous an effect , by such blunt instruments , as are vsed in the contriuing of a man : how can it be imagined , but that fifty or a hundred yeares beating vpon farre more subtile elements , refined in so long a time , as a child is becoming a man , and arriuing to his perfect discourse , must necessarily forge out in such a soule , a strange and admirable excellency , aboue the vnlicked forme of an abortiue embryon ? Surely , those innumerable strokes ( euery one of which maketh a strong impression in the soule , vpon whom they beate ) cannot choose but worke a mighty difference , in the subiect that receiueth them , changing it strangely from the condition it was in , before they begunne to new mould it . What if I should say , the oddes betweene two such soules , may peraduenture be not vnlike the difference , betweene the wittes and iudgements of the subtilest Philosopher that euer was , and of the dullest child or idiote liuing . But this comparison falleth too short by farre : euen so much , that there is no resemblance or proportion betweene the thinges compared : for as the excesse of great numbers ouer one an other , drowneth the excesse of small ones , and maketh it not considerable , in respect of theirs , although they should be in the same proportion ; so the aduantages of a soule , forged to its highest perfection in a mans body , by its long abode there , and by its making right vse of that pretious time allowed it ; must needes , ( in positiue valew , though not in geometricall proportion ) infinitely exceed , when it shall be deliuered out of prison , the aduantages , which the newly hatched soule of an abortiue infant shall acquire , att the breaking of its chaines . In this case , I beleeue no man would be of Cesars mind ; when he wished to be rather the first man in a contemptible poore village , he passed through among the desert mountains , then the second man in Rome . Lett vs suppose , the wealth of the richest man in that barren habitation , to be one hundred Crownes ; and that the next to him in substance , had but halfe as much as he : in like manner , in that opulent citty , the head of the world , where millions were as familiar as pence in other places , lett the excesse of the richest mans wealth , be but ( as in the former ) double ouer his , that cometh next vnto him ; and there you shall find , that if the poorest of the two , be worth fifty millions , the other hath fifty millions more then he : whereas the formers petty treasure , exceedeth his neighbours but by fifty crownes . What proportion is there , in the common estimation of affaires , betweene that triuiall summe , and fifty millions ? Much lesse is there , betweene the excellency of a separated soule , first perfected in its body , and an other that is sett loose into complete liberty , before its body arriued in a naturall course , to be deliuered into this world , and by its eyes to enioy the light of it . The change of euery soule att its separation from the body , to a degree of perfectiō , aboue what it enioyed in the body , is in a manner infinite : and by a like infinite proportion , euery degree of perfection it had in the body , is also then multiplyed : what a vast product then of infinity , must necessarily be raysed , by this multiplying instāt of the soules attaining liberty , in a well moulded soule ; infinitely beyond that perfection , which the soule of an infant dying before it be borne , arriueth vnto ? And yet we haue determined that to be a in manner infinite . Here our skill of Arithmetike and proportions fayleth vs. Here wee find infinite excesse , ouer what we also know to be infinite . How this can be , the feeble eyes of our limited vnderstanding , are too dull to penetrate into : but that it is so , we are sure : the rigour of discourse , conuinceth and necessarily concludeth it . That assureth vs , that since euery impression vpon the soule , whiles it is in its body , maketh a change in it ; were there no others made , but meerely the iterating of those actes , which brought it from ignorance to knowledge ; that soule , vpon which a hundred of those actes had wrought , must haue a hundred degrees of aduantage ouer an other , vpon which only one had beaten ; though by that one , it had acquired perfect knowledge of that thing : and then in the separation , these hundred degrees , being each of them infinitely multiplyed , how infinitely must such a soule exceed in that particular , ( though we know not how ) the knowledge of the other soule ; which though it be perfect in its kind , yet had but one act to forge it out ? When wee arriue to vnderstand the difference of knowledge , betweene the superiour and inferiour rankes of intelligences ; among whome , the lowest knoweth as much as the highest ; and yet the knowledge of the highest , is infinitely more perfect and admirable , then the knowledge of his inferiours : then , and not before , we shall throughly comprehend this mystery . In the meane time , it is enough for vs , that we are sure , that thus it faireth with soules : and that by how much the excellency and perfection of an all knowing and all comprehending soule , deliuered out of the body of a wretched embryon , is aboue the vilenesse of that heauy lumpe of flesh , it lately quitted in his mothers wombe ; euen by so m●●h , and according to the same proportion , must the excellency of a complete soule ( completed in its body ) be in a pitch aboue the adorable maiesty , wisedome , and augustnesse , of the greatest and most admired oracle in the world , liuing embodyed in flesh and bloud . Which as it is in a height , and eminency ouer such an excellent and admirable man , infinitely beyond the excesse of such a man , ouer that seely lumpe of flesh , which composeth the most contemptible idiote or embryon ; so likewise , is the excesse of it , ouer the soule of an abortiue embryon , ( though by the separation , growne neuer so knowing , and neuer so perfect ) infinitely greater , then the dignity and wisedome of such a man , is aboue the feeblenesse and misery of an new animated child . Therefore haue patience my soule : repine not at thy longer stay here in this vale of misery , where thou art banished from those vnspeakable ioyes thou seest att hand before thee ; from which nothing but the fraile walles of rotten flesh seuereth thee . Thou shalst haue an ouerflowing reward for thy enduring and patienting in this thy darkesome prison . Depriue not thy selfe through mischieuous hast , of the great hopes and admirable felicity that attend thee , canst thou but with due temper stay for it . Be content to lett thy stocke lye out awhile at interest ; thy profits will come in vast proportions ; and euery yeare , euery day , euery houre , will pay thee interest vpon interest : and the longer it runneth on , the more it multiplyeth : and in the account thou shalst find , if thou proceedest as thou shouldest , that one moment oftentimes bringeth in a greater encrease vnto thy stocke of treasure , then the many yeares thou didst liue and trade before : and the longer thou liuest , the thicker will these moments arriue vnto thee . In like manner as in Arithmetical numeration , euery addition of the least figure , multiplyeth the whole summe it findeth . Here thou wilst proue how true that rich man sayed , who of his gaines pronounced , that he had gotten litle with great labour , and great summes with litle : so if thou bestowest well thy time , thy latter summes will bring thee in huge accountes of gaine , vpon small expence of paines or employments ; whereas thy first beginnings are toylesome and full of paine , and bring in but slender profitt . ) By this time , my soule , I am sure thou art satisfied , that the excesse of knowledge and of pleasure , which in the next life thou shalt enioy , is vastly beyond any thou art capable of here . But how may wee estimate the iust proportion they haue to one on other ? Or rather is not the pleasure of a separated soule , so infinitely beyond all that can be relished by one embodied here in clay , that there is no proportion betweene them ? At the least , though wee are not able to measure the one , lett vs do our best to ayme and guesse at the improportion betweene them ; and reioyce when wee find that it is beyond our reach to conceiue or imagine any thing , nigh the truth and the huge excesse of thy good ( my soule ) ouer the most I am capable of in this world . It is agreed , that the vehemence and intensenesse of ●hy pleasure , is proportionable to the actiuity , power , and energy of the subiect , which is affected with such pleasure ; and to the grauitation , bent , and greatnesse , that such a subiect hath to the obiect that delighteth it . Now to roue at the force and actiuity , wherewith a separated soule weigheth and striueth to ioyne it selfe , to what its nature carrieth it vnto ; lett vs beginne with considering the proportions of celerity and forciblenesse , wherewith heauy bodies moue downewards . I see a pound weight in one scale of the ballance , weigheth vp the other empty one with great celerity . But if in to that you imagine a million of poundes to be put , you may well conceiue , that this great excesse , would carry vp the single pound weight with so much violence and speede , as would hardly afford your eye liberty to obserue the velocity of the motion . Lett me multiply this million of poundes , by the whole globe of the earth ; by the vast extent of the great orbe , made by the sunnes , or earthes motion about the center of the world ; by the incomprehensibility of that immense store-house of matter and of bodies , which is designed in lumpe by the name of the Vniuerse ; of which we know no more , but that it is beyond all hope of being knowne , during this mortall life . Thus when I haue heaped together a bulke of weight , equall to this vnwieldy machine ; lett me multiply the strength of its velocity , and pressure ouer the least atome imaginable in nature , as farre beyond the limits of grauity , as the ingenious skill , wherewith Archimedes numbred the least graines of sand that would fill the world , can carry it : and when I haue thus wearied my selfe , and exhausted the power of Arithmetike , and of Algebra , I find there is still a proportion betweene that atome and this vnutterable weight : I see it is all quantitatiue ; it is all finite ; and all this excesse vannisheth to nothing , and becommeth inuisible ( like twinkling starres , at the rising of the much brighter sunne ) as soone as the lowest and the meanest substance shineth out of that orbe , where they reside that scorne diuisibilility , and are out of the reach of quantity and matter . How vehement then must the actiuity and energy be , wherewith so puissant a substance shooteth it selfe to its desired obiect ? and when it enioyeth it , how violent must the extasy and transport be , wherewith it is delighted ? How is it possible then for my narrow hart , to frame an apprehension of the infinite excesse of thy pleasure ( my soule ) ouer all the pleasure this limited world can afford , which is all measured by such petty proportions ? How should I stampe a figure of thy immense greatnesse , into my materiall imagination ? Here I loose my power of speaking , because I haue too much to speake of : I must become silent and dumbe , because all the words and language I can vse , expresse not the thousandeth , nor the millioneth part , of what I euidently see to be treu . All I can say is , that whatsoeuer I thinke or imagine , it is not that : and that it is not like any of those things ; vnto some of which vnlesse it be like , it is impossible for me to make any proportion or similitude vnto it . What then shall I do , but lay my selfe downe in mine owne shadow , and there reioyce that thou art a light so great , as I am not able to endure the dazeling splendour of thy rayes : that thy pleasure is so excessiue , as no part of it can enter into my circumscribed hart , without dilating it so wide , that it must breake in sunder : and that thy happinesse is so infinite , as the highest pitch I can hope for to glutt my selfe withall , during this darke night of my tedious pilgrimage here on earth , is to see euidently , that it is impossible for me in this life , to frame any scantling of it ; much lesse , to know how great it is . Shall I then once againe presume to breake out into impatience , at my delay of so great blisse , and crye out , that I am content with the meanest share of this exuberant felicity ? I care not for the exaggerations which a longer life may heape vp vnto it . I am sure here is sufficient to swell my hart beyond it selfe , to satisfie my thirsty soule , to dissolue and melt all my powers ▪ and to transforme me totally into a selfeblessed creature . Away , away all tedious hopes , not only of this life , but euen of all encrease in the next . I will leape bouldly into that fountaine of blisse , and cast my selfe headlong into that sea of felicity ; where I can neither apprehend shallow waters , nor feare I shall be so litle immersed and drowned , as to meete with any shelfe or dry ground , to moderate and stinte my happinesse . A selfe actiuity , and vnbounded extent , and essence free from time and place , assure me sufficiently , that I neede desire no more . Which way soeuer I looke , I loose my sight , in seeing an infinity round about me . Length without pointes : Breadth without Lines : Depth without any surface . All content , all pleasure , all restlesse rest , all an vnquietnesse and transport of delight , all an extasy of fruition . Happy forgetfulnesse , how deepely am I obliged to thee , for making roome for this soule rauishing contemplation , by remouing this whiles all other images of things farre from me ? I would to God thou mightest endure , whiles I endure ; that so I might be drowned in this present thought , and neuer wake againe , but into the enioying , and accompletion of my present enflamed desires . But alas , that may not be . The eternal light whom my soule and I haue chosen for Arbiter , to determine vnto vs what is most expedient for vs , will not permit it . We must returne ; and that into feares and miseries : For as a good life breedeth encrease of happinesse , so doth an euell one , heape vp Iliades of woe . First ( my soule ) before I venture , we should be certaine , that thy parting from this life , waft thee ouer to assured happinesse : For thou well knowest , that there are noxious actions , which depraue and infect the soule , whiles it is forging and moulding here it its body , and tempering for its future being : and if thou shouldest sally hence in such a peruerse disposition , vnhappinesse would betyde thee insteed of thy presumed blisse . I see some men so rauenous after those pleasures , which cannot be enioyed out of the body , that if those impotent desires accompany their soules into eternity , I can not doubt of their enduring an eternity of misery : I can not doubt of their being tormented with such a dire extremity , of vnsatisfyable desire and violent greife , as were able to teare all this world into pieces , were it conuerted into one hart ; and to riue in sunder , any thing lesse then the necessity of contradiction . How high the blisse of a well gouerned soule is aboue all power of quantity , so extreme must the rauenous inclemency , and vulturelike cruelty , be of such an vncompassable desire gnawing eternally vpon the soule ; for the same reason holdeth in both : and which way soeuer the grauitation and desires of a separated soule do carry it , it is hurried on with a like impetuosity and vnlimited actiuity . Lett me then cast an heedfull and wary eye , vpon the actions of the generality of mankind , from whence I may guesse at the weale or woe , of their future state : and if I find that the greatest number weigheth downe in the scale of misery , haue I not reason to feare least my lott should prooue among theirs ? For the greatest part sweepeth along with it euery particular , that hath not some particular reason to exempt it from the generall law . Insteede then of a few that wisely settle their hartes on legitimate desires , what multitudes of wretched men do I see ; some hungry after flesh and bloud ; others gaping after the empty wind of honour and vanity ; others breathing nothing but ambitious thoughts ; others grasping all , and groueling vpon heapes of melted earth ? So that they put me all in a horrour , and make me feare , least very few they be , that are exempted from the dreadfull fate of this incomprehensible misery , to which I see , and grieue to see , the whole face of mankind desperately turned . May it not then be my sad chance , to be one of their vnhappy number ? Be content then , fond man , to liue . Liue yet , till thou hast first secured the passage which thou art but once to venture on . Be sure before thou throwest thy selfe into it , to put thy soule into the scales : ballance all thy thougths ; examine all thy inclinations ; put thy selfe to the reste , try what drosse , what pure gold is in thy selfe : and what thou findest wanting , be sure to supply , before nature calleth thee to thy dreadfull account . It is soone done , if thou beest what thy nature dictateth thee to be . Follow but euident reason and knowledge , and thy wantes are supplyed , thy accountes are made vp . The same euershining truth , which maketh thee see that two and two are foure , will shew thee without any contradiction , how all these base allurements are vaine and idle ; and that there is no comparison betweene the highest of them , and the meanest of what thou mayest hope for , hast thou but strength to settle thy hart by the steerage of this most euident science ; in this very moment , thou mayst be secure . But the hazard is great , in missing to examine thy selfe truly and throughly . And if thou miscarry there , thou art lost for euer . Apply therefore all thy care , all thy industry to that . Lett that be thy continuall study , and thy perpetuall entertainement . Thinke nothing else worth the knowing , nothing else worth the doing , but screwing vp thy soule vnto this hight , but directing it by this leuell , by this rule . Then feare not , nor admit the least doubt of thy being happy , when thy time shall come ; and that time shall haue no more power ouer thee . In the meane season , spare no paines , forbeare no diligence , employ all exactnesse , burne in summer , freese in winter , watch by night , and labour by day , ioyne monthes to monthes , and entayle yeares vpon yeares . Thinke nothing sufficient to preuent so maine a hazard ; and deeme nothing long or tedious in this life , to purchace so happy an eternity . The first discouerers of the Indies , cast themselues among swarmes of maneaters ; they fought and strugled with vnknowne waues ; so horrid ones , that oftentimes they perswaded themselues they climbed vp mountaines of waters , and straight againe were precipitated headlong downe betweene the clouen sea , vpon the foaming sand , from whence they could not hope for a resource : hunger was their foode ; snakes and serpents were their daynties ; sword and fire were their dayly exercise : and all this , only to be masters of a litle gold , which after a short possession was to quitt them for euer . Our searchers after the Northerne passage , haue cutt their way through mountaines of yce , more affrightfull and horrid , then the Symplegades . They haue imprisoned themselues in halfe yeare nights ; they haue chayned themselues in perpetuall stone cleauing coldes : some haue beene found closely embracing one an other , to conserue as long as they were able , a litle fewell in their freesing harts , at lenght petrifyed by the hardnesse of that vnmercifull winter : others haue beene made the prey of vnhumane men , more sauage then the wildest beasts : others haue beene neuer found nor heard of , so that surely they haue proued the foode of the vgly monsters of that vast ycy sea : and these haue beene able and vnderstanding men . What motiues , what hopes had these daring men ? What gaines could they promise themselues , to counteruaile their desperate attempts ? They aymed not so much as at the purchase of any treasure for themselues , but ●eerely to second the desires of those that sett them on worke ; or to fill the mouthes of others , from whence some few crummes might fall to them . What is required at thy hands ( my soule ) like this ? And yet the hazard thou art to auoyde , and the wealth thou art to attaine vnto , incomparably ouersetteth all that they could hope for . Liue then and be glad of long and numerous yeares ; that like ripe fruite , thou mayst droppe securely into that passage , which duely entered into , shall deliuer thee into an eternity of blisse , and of vnperishable happinesse . And yet ( my soule ) be thou not too soare agast , with the apprehension of the dreadfull hazard thou art in . Lett not a tormenting feare of the dangers that surround thee , make thy whole life here bitter and vncomfortable to thee . Lett the serious and due consideration of them , arme thee with caution and with wisedome , to preuent miscarriage by them . But to looke vpon them with horrour and affrightednesse , would freese thy spirits , and benumme thy actions , and peraduenture engulfe thee through pusillanimity in as great mischeifes , as thou seekest to auoyde . T is true , the harme which would acrue from misgouerning thy passage out of this life , is vnspeakable , is vnimaginable . But why shouldest thou take so deepe thought of the hazard thou runnest therein , as though the difficulty of auoyding it were so extreme , as might amounte to an impossibility . I allow , the thoughts that arme thee with wise caution to secure thy selfe , cannot be too deepe nor too serious ; but when thou hast prouidently stored thy selfe with such , call thy spirits manfully about thee : and to incourage thee to fight confidently , or rather to secure thee of victory , so thou wilt not forsake thy selfe , turne thine eyes round about thee , and consider how wise nature , that hath prescribed an end and periode vnto all her plantes , hath furnished them all with due and orderly meanes to attaine thereunto : and though particulars sometimes miscarry in their iourney ( since contingence is entayled to all created things ) yet in the generality , and for the most part , they all arriue vnto the scope she leuelleth them at . Why then should we imagine , that so iudicious and farre looking an Architect , whom we see so accurate in his meaner workes , should haue framed this Masterpiece of the world , to perish by the way , and neuer to attaine vnto that great end , for which he made it ; euen after he is prepared and armed with all aduantagiouse circumstances agreeable to his nature . That artificer , we know , deserueth the style of seely , who frameth such tooles , as fayle in there performance , when they are applyed to the action for which they were intended . We see all sortes of trees for the most part beare their fruite in the due season ; which is the end they are designed vnto , and the last and highest emolument they are made to afford vs. Few beasts we see there are , but contribute to our seruice what we looke for at their hands . The swine affordeth good flesh , the sheepe good wooll , the cow good milke , the sable warme and soft furre , the oxe bendeth his sturdy necke to the yoke , the spiritfull horse dutyfully beareth the soldier , and the sinewy mule and stronger camel conuey weighty marchandise . Why then shall euen the better sort of mankind , the chiefe , the toppe , the head , of all the workes of nature , be apprehended to miscarry from his end in so vast a proportion , as that it should be deemed in a manner impossible , euen for those few ( for so they are in respect of the other numerous multitude of the worser sort ) to attaine vnto that felicity which is naturall vnto them ; Thou ( my soule ) art the forme , and that supreme part of me , which giueth being both to me and to my body : who then can doubt , but that all the rest of me , is framed fitting and seruiceable for thee ? For what reason were there , that thou shouldest be implanted in a soyle , which can not beare thy fruite ? The forme of a hogge , I see , is engrafted in a body fitt and appropriated for a swines operations : the forme of a horse , of a lyon , of a wolfe , all of them haue their organes proportioned to the mastering piece within them , their soule . And is it credible , that only man , should haue his inferiour partes raised so highly in rebellion against his soule , the greatest Mistresse ( beyond proportion ) among all formes , as that it shall be impossible for her to suppresse their mutinies , though she guide her selfe neuer so exactly by the prescripts of that rule , which is borne with her ? Can it be suspected , that his forme , which is infinitely mounted aboue the power of matter , should through the very necessity and principles of its owne nature , be more lyable to contingency , then those that are engulfed and drowned in it ; since we know , that contingency , defectibility , and change , are the lame children of grosse and misshapen matter ? ) Alas it is too true , that nature is in vs vnhappily wrested from her originall and due course . We find by sad experience , that although her deprauation be not so totall , as to blind entirely the eye of Reason she seeth by , yet it is so great , as to carry vehemently our affections quite crosse to what she proposeth vs as best . Howsoeuer , lett the incentiues of flesh and bloud be neuer so violent , to tumble humane nature downe the hill , yet if a contrary force , more efficacious then they with all their turbulent and misty steames , do impell it an otherway , it must needes obey that stronger power . Lett vs then examine whose motiues , the soules , or the senses , in their owne nature , worke most efficaciously in man. We are sure , that what pleasure he receiueth , he receiueth by meanes of his soule ; euen all corporeall pleasure : for , be the working obiect neuer so agreeable and pleasing vnto him , he reapeth thence small delight , if in the meane time , his soules attention be carried an other way from it . Certainely then , those thinges must affect the soule most powerfully , which are connaturall vnto her , and which she seiseth vpon and relisheth immediately ; rather then those impure ones , which come sofisticated to her , through the muddy channels of the senses . And accordingly , all experience teacheth vs , that her pleasures , when they are fully sauored , are much stronger then the pleasures of our sense . Obserue but the different comportements of an ambitious , and of a sensuall man : and you will euidently perceiue farre stronger motions , and more vehement straines in the former , who hath his desires bent to the satisfaction of his mind ; then in the other , who aimeth but att the pleasures of his body . Lett vs looke vpon the common face of mankind ; and we shall see the most illustrious and noble part , taken with learning , with power , with honour ; and the other part , which maketh sense their idole , moueth in a lower and baser orbe vnder the others ; and is in a seruile degree to them . Since then humane nature is of it selfe more enclined to the contentments of the actiue mind , then of the dull sense ; who can doubt but that the way of those pure contentments , must be farre sweeter then the grosse and troubled streames of sensuall pleasures : which if it be , certainely man in his owne nature , is more apt to follow that : and when he chanceth to wander out of that smooth and easy roade , his steppes are painefull and wearisome ones : and if he do not presently perceiue them such , it is , because it fareth with him , as with those that walke in their sleepe , and stray into rough and stony passages , or among thistles and bryars ; whiles peraduenture some illuding dreame bewitcheth their fansyes , and perswadeth them they are in some pleasant garden ; till waking ( if att least they wake before they fall into a deadly precipice ) they finde their feete all gored , and their bodies all scratched and torne . If any sensuall man should doubt of this great truth , and find it hard to perswade himselfe , that intellectuall pleasures ( which to his depraued taste , seeme cold and flatt ones ) should be more actiue and intense , then those feculent ones , which so violently transporte him ; lett him but exercise himselfe a while in those entertainements which delight the mind , taking leaue , during that space , of those vnruly ones , which agitate the body ; and continue doing thus , till by long practise , he hath made them easy and habituated himselfe vnto them : and I will engage my word , that he will find this change so aduantageous to him , euen in contentment and delight , that he will not easily be brought backe to his former course of life . Experience sheweth vs , that whatsoeuer is long customary to vs , turneth into our nature ; so much , that euen diseases and poisons by diuturne vse , do mould and temper to themselues those bodies , which are habituated to them ; in such sort , that those pestes of nature must be kept on foote , and fed vpon for our subsistence . How much more then must the most connaturall exercise of mentall pleasure , turne so substantially into our being , that after some good practice in it , we shall not be able , with out great struggling and reluctation , to liue without it ? The violence of fruition in those foule puddles of flesh and bloud , presently glutteth with satiety , and is attended with annoy and with dislike : and the often vsing and repeating it , weareth away that edge of pleasure , which only maketh it sweete and valuable , euen to them that sett their hartes vpon it ; and nothing heighteneth it , but an irritation by a conuenient hunger and abstinence . Contrarywise , in the soule , the greater and more violent the pleasure is , the more intense and vehement the fruition is ▪ and the oftner it is repeated , so much the greater appetite and desire we haue , to returne vnto the same ; and nothing prouoketh vs more , then the entire and absolute fruition of it . If a suddaine change from one extreme of flesh and bloud , to the other opposite pole of spirituall delights and entertainements , seeme harsh to him , whose thoughts by long assuefaction , are glewed to corporeall obiects ; lett him beginne with gently brideling in his inferiour motions vnder a faire rule of gouernement : If he can not presently suppresse and totally mortify their clamorous desires , lett him att the least moderate and steere them according to the bent of reason . ( If we will but follow this course which nature teacheth vs , to heighten euen our sensuall delights and pleasures , by reasonable moderation of them to their owne aduantage ; we shall find her so kind a mother to vs , that of her selfe she will at length quelle and disincomber vs of all our enemies . If wee but temperately attend her worke , she will quietly waft vs ouer to our desired end , to our beloued happinesse . In a few yeares , by boyling away our vnruly heate , she will abate , and in the end quite weare away the sense of those transporting pleasures , we vsed to take so much delight in the fruition of . With in a while , rheumes will so clogge our tongue and palates , that we shall but flatly relish the most poi●●ant meates . Our dulled eares will no longer deuoure with delight , the rauishing sound of sweete harmonies . Our dimme eyes will carry to our heauy fansie but confused newes of any beautifull and pleasing obiects . Our stopped nosethriles will afford no passage for spiritefull perfumes , to warme and recreate our moyst and drowsie braine . In a word , nature will ere long , warne vs to take a long farewell of all those contentments and delights , which require a strong , vigorous , and athletike habite of body to enioy . She will shew vs , by setting our graues before our eyes , how vaine this glittering fansie of honour is : how vnprofitable the staffe of power to vnderproppe our falling being : how more burthensome then helpefull are those massie heapes of gold and siluer , which when we haue , the greatest vse we make of them , is but to looke vpon them , and court them with our dazeled eyes ; whiles they encompasse vs with armies of traytours and of hungry wolues , to teare them from vs , and vs in pieces for their sake . Thus will nature of her selfe in a short time , dull those weapons that offend vs , and destroy the enimies of those verities that shine vpon vs. Courage then , my Soule , and neyther feare to liue , nor yet desire to dye . If thou continuest in thy body , it is easy for thee , and sweete and contentsome , to heape vp treasures for eternity . And if thou partest from it , thy hopes are great and faire , that the iourney thou art going , is to a world of vnknowne felicity . Take hart then , and march on with a secure diligence , and expect the hand of bounteous nature , to dispose of thee , according as she hath wisely and benignely prouided for thee . And feare not but that if thou hast kept a reasonable amity with her , she will passe thee to where thou shallest neuer more be in danger of iarring with her ; nor of feeling within thy selfe the vnkind blowes of contrary powers fighting in thee , whiles thou bleedest with the woundes that each side giueth ; nor of changing thy once gained happinesse into a contrary condition , according to the vicissitudes of all humane affaires . But shallest For euer , be swelled to the vtmost extent of thy infinite nature , with this torrent , with this abisse of ioy , pleasure , and delight . But here ( my Soule ) well mayest thou stand amazed att this great word Foreuer . What will this be , when fleeting time shall be conuerted into permanent eternity ? Sharpen thy sight to looke into this vast profundity . Suppose that halfe an houre , were resumed into one instant or indiuisible of time : what a strange kind of durance would that be ? I see that halfe an houre , is diuisible without end , into halfes , and halfes of halfes , and quarters of quarters ; and after my riades of diuisions , no parcell is so litle , but that it hath an infinite superproportion to an indiuisible instant . What a prodigious thing then must it be , to haue an instant equalise halfe an houre ? Were it but some ordinary notion or quiddity , as of magnitude , of place , of actiuity , or the like , in which this excellency of an indiuisibles equalising a large extent , were considered ; my fantasy would offer to wrestle with it ; and peraduenture , by strong abstraction , and by deepe retirement into the closet of iudgement , I might hazard to frame some likenesse of it . But that wherein this multiplication is , is the noblest , the highest , and the roote of all other notions , it is Being and Existence it selfe . I my selfe , whiles I am , haue my existence determined but to one poore instant of time ; and beyond that , I am assured of nothing . My slender thridde of Being may breake a sunder , as neere to that instant , as I can suppose any thing to be neere vnto it : and when I shall haue supposed , Here it may breake , I still find that it may breake neerer and neerer ; and that I can neuer arriue to settle the neerest point where it may snapp in two . But when time shall be no more ; or att the least , shall in respect of me , be turned into Eternity ; then this fraile Existence of mine , will be stretched , out beyond the extent of all conquering time . What strange thing then , is this admirable multiplication of existence ? or how may I be able to comprehend it ? Existence is that which comprehendeth all thinges : and if God be not comprehended in it , thereby it is , that he is incomprehensible of vs : and he is not comprehended in it , because himselfe is it . He is Existence : and by being so , he equaleth , not comprehendeth it . From hence then I may gather the excellency and wast empire of existence , in its owne nature : and so conclude how admirable a change and betterment that must be , which encreaseth , and multiplyeth so infinitely the existence I now enioy : for be it neuer so specious ; be it neuer so glorious ; be it what it is , existence , the toppe , the flower , the perfection of all created thinges ; still there is a flaw , there is a defect , a shortenesse , a limitation in it : for now , my soule , thou art but a part of me ; and doest exist in such a manner by succession , that the security and possession of it , is of lesse then of any thing whatsoeuer in the world ; for it is of nothing more , then of an indiuisible ; which being such , in truth is nothing . But when the walles shall be broken downe , that here confine thee to such a nothing of existence , ( which yet is infinitely more noble , then all other degrees of notions ) then thou shallest summe vp time in formall being , and not be limited , as now thou art , to this so diuided a succession . Thou shallest be an houre without diuisibility : and if an houre , a yeare : if so , an age : and if an age , then for euer , for al eternity . But whither art thou flowne , my soule ? to what a dazeling height art thou mounted ? Thou art now soared to such a lessening pitch , as my faint eyes are no longer able to follow thy touring flight : my head groweth giddy , with gazing vp ; whiles thou lookest downe , to see time runne an infinite distance beneath thee ; wafting the existences of all corporeall thinges from nothing to nothing , in a perpetuall streame : and thou secure , and out of the reach of its venimous and all destroying truth . Lett me call to minde , all the violent pleasures of my heady youth : lett me summe vp their extent according to those deceatfull measures I then rated happinesse by : lett me in my fancy chew ouer againe the excessiue good , I then fondly imagined in them : and to all this , lett me adde as much more ioy and felicity , as in my weake thoughts , I am able to faddome or but ayme att : and then lett me say ( and with rigorous truth I shall say it ) all this excesse of blisse , will be resumed , will be enioyed to the full , in one indiuisible moment : lett me thinke with my selfe , if then , when pleasure was the Idole I sacrificed all my thoughts vnto , I might in one quarter of an houre haue enioyed a pleasure , or att the least , haue hoped for one , that should haue equalised att once all those , that in my life I euer tasted : what would not I haue beene content to giue in purchase of that single quarter of an houre ? And insteed of this pleasant dreame , I now see that one reall moment , will truly and solidely giue to thee and me , the quintessence , the Elixir of content and happinesse ; not drawne out of such 40 yeares , as I haue struggled through the world in various fortunes ; but out of ages and ages of pleasure , greater farre then can be conceiued by a hart of flesh ; and multiplyed beyond the Arithmetike of intelligences . And this happy moment , shall not be of their soddaine fleeting and expiring nature , that are assigned to time ; but shall endure beyond the extent of that time , which surpasseth all multiplication . I see plainely that I must multiply eternity by eternity , to frame a scantling of that blisse , which a well passed life in this world , shall bring me to in the next . And yet it will be as farre short , and as much beneath the selfeblessednesse of him that giueth one this , as nothing is short of all that is . For my blisse shall haue a beginning ; and though it neuer shall haue end , yet that belongeth not to it for its owne sake , but proceedeth meerely from the bounteous hand of the nothing annihilating selfe essence : from whom there is no more feare of the fayling of his liberall supereffluence of Being vpon me , then there is of his owne deficiency from being selfe Being . But how can these thinges stand together ? That indiuisibly I shall possesse a tenure beyond all possible time ? and neuerthelesse possibly , not withstanding my possession , I may be bereft of what I enioy ? who can reade this riddle ? who can diue into this abisse ? who can shoote light into this infinite pitte of darkenesse ? It is the aboundance and excesse of light that here striketh vs blind . Who can strengthen our eyes to endure eaglewise this glorious and resplendent sunne ? Nothing surely in this world ; vnlesse it be silēce and solitude . To these therefore lett vs consecrate the reuerend contemplation of this awefull mystery : which is but profaned , if it be exposed to vulgar eyes ; and to such nightowles and battes as we are , whiles the troubled fantasies of reeking sense and wordly occupations , do ouercloud our mysty thoughts . Now then if nature by short and thicke steppes att the beginning , and by larger paces in the progresse , hath deliuered vs ouer into a night of pure light , where we can see nothing , because euery thing is too visible ; so that we are faine to veyle our eyes , and are constrayned to retire ourselues to medicate and arme them , before we expose them to so strong and glorious beames : how should we dare to looke vpon those admirable heights ( infinitely surpassing all these ) with which the ouerconquering Grace hath crowned and swelled vp the extent of nature ? What sight is sharpe enough to penetrate into the mysterious essence , sprouting into different persons ? Who can looke vpon the selfe multiplyed vnity , vpon the incomprehensible circumincession , vpon those wondrous processions , and idiomes reserued for Angels eyes ? Of these , ( my soule ) whose shootinges reach infinitely higher beyond all that we haue said , then what we haue sayd is beyond the dull and muddy motions of this life ; thou art not capable now of receiuing any instructions : lett first the mystagogicall illuminations of the great Areopagite ; and the Ascetike discipline of the Anachoreticall inhabitants of the wildernesse , purify thy eye , before thou attemptest to speake , or to ayme att the discouery of these abisming depths . By them thou must be first irrigated with the sweete shoures of morninges and eueninges , with the gentle deawes , and mannadroppes , which fall aboundantly from those bounteous fauours that reside in a higher sphere then nature ; and that poure out , vnknowne and vnconceiuable blessinges vpon prepared hartes : which fructify into that true blisse , in comparison where of , all that we haue hitherto declared , is but shaddow , vanity , and nothing . FINIS . PRIVILEGE DV ROY . LOVYS PAR LA GRACE DE DIEV ROY DE FRANCE ET DE NAVARRE , A nos amez & feaux les gens tenans nos Cours de Parlemens , Baillifs , Seneschaux , Preuosts , leurs Lieutenans , & tous autres nos Iusticiers & Officiers qu'il appartiendra , Salut , Le Sieur Kenelme Digby Cheualier Anglois , nous a fait remonstrer qu'il a composé vn Liure en langue Angloise , contenant deux Traitez , l'vn de la nature du corps , & l'autre de la nature des ames , auec vne recherche de l'immortalité de celles qui sont raisonnables . Lequel il desireroit mettre en lumiere & faire imprimer , s'il auoit nos lettres à ce necessaires : lesquelles nous faisant supplier luy vouloir octroyer . A ces causes luy auons permis & accordé , permettons & accordons par ces presentes faire imprimer & debiter ledit Liure pendant six ans . Durant lesquels nous faisons deffenses à tous Libraires & Imprimeurs de nostredit Royaume , de l'imprimer vendre , ny debiter , soit sous quelque marque de déguisement ou traduction que ce soit , sans le consentement dudit sieur Digby , à peine de trois mille liures d'amende , confiscation des exemplaires qui s'en trouueront , & de tous despens dommages & interests enuers luy . Si vous mandons & à chacun de vous enioignons tenir la main à l'execution des presentes , lesquelles voulons estre tenuës pour deuëment signifiées , en mettant copie d'icelles au commencement ou à la fin de chacun desdits Liures . A la charge de mettre par ledit sieur Digby vne exemplaire dudit Liure en nostre Biblioteque , & vne autre en celle de nostre tres-cher & feal Chancelier , à peine de nullité desdites presentes . Car tel est nostre plaisir , nonobstant oppositions ou appellations quelconques , clameur de Haro , chartre Normande , & lettres à ce contraires . Donné à Fontainebleau le vingt-sixiesme iour de Septembre , l'an de grace mil six cens quarantequatre , & de nostre Regne le deuxiesme . Par le Roy en son Conseil , GVITONNEAV . Notes, typically marginal, from the original text Notes for div A35987-e12940 Ar. 3. de anima . Notes for div A35987-e13300 1 Quantity is the first , and most obuious affection of a body . 2 Wordes do not expresse thinges as they are in themselues , but onely as they are painted in the mindes of men . 3 The first error that may arise from hence ; which is a multiplying of things , where ●o such multiplication is really found . 4 A second error ▪ the conceiuing of many distinct thinges as really one thing . 5 Great care to be taken to auoyde the errors , which may arise from our manner of vnderstanding thinges . 6 Two sorts of wordes to expresse our notions ; the one common to all men , the other proper to schollers . 7 Great errors arise by wresting wordes from theire common meaning to expresse a more particular or studied notion . 1 Wee must know the vulgar and common notion of Quantity that wee may vnderstand the nature of it . 2 Extension or diuisibility is the common notion of Quantity . 3 Partes of Quantity are not actually in theire whole . 4 If partes were actually in theire whole , Quātity would bee composed of indiuisibles . 5 Quantity cannot be composed of indiuisibles . 6 An obiection to prooue that partes are actually in Quantity ; with a declaration of the mistake from whence it procedeth . 7 The solution of the former obiection : and that sense cannot discerne whether one part be distinguished from another , or no. Chap. 1. §. 2.3 . 8 An enumeration of the seuerall specieses of Quantity , which confirmeth that the essence of it is diuisibility . 1 What is meant by Rarity and Density . 2 It is euident that some bodies are rare and others dense ; though obsu●e , how they are such . 3 A breife enumeration of the seuerall properties belonging to rare and dense bodies . 4 The opinion of those Philosophers declared , who putt rarity to consist in an actuall diuision of a body into litle partes . 5 The former opinion reiected , and the ground of theire error disco●ered . 6 The opinion of those Philosophers related , who putt rarity to consist in the mixtion of vacuity among bodies . 7 The opinion of vacuities refuted . Dialog . 1. del Mouim . pag. 81. Archimed . Promot . 8 Rarity and Désity consist in the seuerall proportions , which Quantity hath to its substance . 9 All must admitt in Physicall bodies , a Metaphysicall composition . 1 The notions of density and rarity haue a latitude capable of infinite variety . 2 How moystnesse and drynesse are begotten in dense bodies . 3 How moystnesse and drynesse are begotten in rare bodies . 4 Heate is a property of rare bodies , and cold of dense ones . 5 Of the two dense bodies , the lesse dense is more cold : but of the two rare ones the lesse rare is lesse hoat . 6 The extreme dense body is more dry , then the extreme rare one . 7 There are but foure simple bodies : and these are rightly named Elements . 8 The Author doth nott determine whether euery element doth comprehend vnder its name one only lowest species , or many : nor whether any of them be found pure . 1 The first operation of the Elements is diuision , out of which resulteth locall motion . 2 What place is both notionally , and really . 3 Locall motion is that diuision , whereby a body changeth its place . 4 The nature of quantity of it selfe is sufficient to vnite a body to its place . 5 All operations amongst bodies , are eyther locall motion , or such as follow out of locall motion . 6 Earth compared to water in actiuity . § ▪ 6. 7 The manner whereby fire getteth into fewel : prooueth that it exc●edeth earth in actiuity . 8 The same is prooued by the manner , whereby fire cometh out of fewell and worketh vpon other bodies . 1 In what sense the Author reiecteth qualities . 2 In what sense the Author doth admitt of qualities . 3 Fiue arguments proposed to proue that light is not a body . 4 The two first reasōs to proue light to be a body are , the resemblance it hath with fire ; and because if it were a quality , it would alwayes produce an equall to it selfe . 5 The third reason ; because if we imagine to our selues the substance of fire to be rarifyed , it will haue the same appearances which light hath . 6 The fourth reason , from the manner of the generation and corruption of light , which agreeth with fire . 7 The fifth reason ; because such properties belong to light as agree only vnto bodies . 1 That all light is hoat and apt to heate . 2 The reason why our bodies for the most part do not feele the heate of pure light . 3 The experience of burning-glasses , and of soultry gloomy weather proue light to be fire . 4 Philosophers ought not to iudge of thinges by the rules of vulgar people . 5 The different names of light and fire proceede from different notions of the same substance . 6 The reason why many times fire , and heate are depriued of light . 7 What becometh of the body of light , when it dyeth . 8 An experiment of some who pretend , that light may be precipitated into pouder . 9 The Authors opinion concerning lampes , pretended to haue been found in tombes , with inconsumptible lights . 1 Light is not really in euery part of the roome it enlighteneth , not filleth entirely any sensible part of it , though it seeme to vs to do so . 2 The least sensible poynt of a diaphanous body , hath roome sufficient to containe both ayre and light , together with a multitude of beames issuing from seuerall lights , without penetrating one an other . Willebrord Snell . 3 That light doth not enlight en any roome in an instant ; and that the great celerity of its motion doth make it imperceptible to our senses . 4 The reason why the motion of light , is not discerned coming towardes vs ▪ and that there is some reall tardity in it . 5 The planets are not certainely euer in that place where they appeare to be . 6 The reason why light being a body , doth not by its motion shatter other bodies into pieces . 7 The reason why the body of lighlt is neuer perceiued to be fanned by the wind . 8 The reasons , for and against lights being a body , compared together . 9 A summary repetition of the reasons , which proue that light is fire . 1 No locall motion can be performed without succession . 2 Time is the common measure of all succession . 3 What velocity is , and that it can not be infinite . 4 No force so litle , that is not able to moue the greatest weight imaginable . 5 The chiefe principle of Mechanikes deduced out of the former discourse . 6 No moueable can passe from rest to any determinate degree of velocity , or from a lesser degree to a greater , without passing through all the intermediate degrees , which are below the obtained degree . 7 The conditions which helpe to motiō , in the moueable are three , in the medium , one . Dialog . 1. of Motion . 8 No body hath any intrinsecall vertue to moue it selfe towardes any determinate part of the vniuerse . 9 The encrease of motion is alwayse made in the proportion of the odde numbers . 10 No motion can encrease for euer without coming to a periode . 11 Certaine problemes resolued concerning the proportion of some mouing Agents compared to their effects . 12 When a moueable cometh to rest , the motion doth decrease according to the rules of encrease . 1 Those motions are called naturall which haue constant causes ; and those violent which are contrary to them . 2 The first and most generall operation of the sunne , is the making and raising of atomes . 3 The light rebounding from the earth with atomes , causeth two streames in the ayre ; the one ascending the other descēding ; and both of them in a perpendicular line . 4 A dense body placed in the ayre betweene the ascending and descending streame , must needes descend . 5 A more particular explicatiō of all the former doctrine touching grauity . 6 Grauity and leuity do not signify an intrinsecall inclination to such a motion in the bodies themselues which are termed heauy and light . 7 The more dēse a body is , the more swiftly it descendeth . 8 The velocity of bodies descending doth not encrease in proportion to the difference that may be betweene their seuerall densities . 9 More or lesse grauity doth produce a swifter or a slower descending of a heauy body . Aristotles argument to disproue motion in vacuo , is made good . 10 The reason why att the inferiour quarter of a circle , a body doth descend faster by the arch of that quarter , then by the chord ●f it . 1 The first obiection answered ; why a hollow body descendeth slower then a solide one . 2 The second obiection answered , and the reasons shewne , why atomes do continually ouertake the descending dense body . 3 A curious question left vndecided . 4 The fourth obiection answered ; why the descent of the same heauy bodies , is equall in so great inequality of the atomes which cause it . 5 The reason , why the shelter of a thicke body doth not hinder the descent of that which is vnder ▪ ti . 6 The reason why some bodies sinke , others swimme . 7 The fifth obiection answered concerning the descending of heauy bodies in streames . 8 The sixt obiection answered : and that all heauy elements do weigh in their owne spheres . 9 The 7th obiection answered : and the reason why we do not feele the course of the ayre and atomes that beat cōtinually vpon vs. 10 How in the same body , grauity may be greater then density , and density then grauity ; though they be the same thing . 11 The opinion of grauities being an intrinsecall inclination of a body to the center , refuted by reason . 12 The same opinion refuted by seuerall experiences . 1 The state of the question touching the cause of violent motion . 2 That the medium is the onely cause , which continueth ●●●lent motiō . 3 A further explication of the former doctrine . 4 That the ayre hath strength enough to continue violent motion in a moueable . Dial. 1. of motion pag. 98. 5 An answere to the first obiection ; that ayre is not apt to conserue motion . And how violent mo●● cometh to cease . 6 An answere to the second obiection that the ayre hath no power ouer heauy bodies . 7 An answere to the third obiection , that an arrow should fly faster broadwayes then lōgwayes ▪ 1 That reflexion is a kind of violēt motion . 2 Reflexion is made at equall angles . 3 The causes and properties of vndulation . 5 A refutation of Monsieur Des Cartes his explication of refraction . 6 An answere to the arguments brought in fauour of Monsieur Des Cartes his opinion . 7 The true cause of refraction of light both at its entrance , and att its going out from the reflecting body . 8 A generall rule to know the nature of reflexions and refractions in all sortes of surfaces . 9 A body of greater partes and greater pores , maketh a greater refraction then one of lesser partes and lesser pores . 10 A cōfirmation of the former doctrine , out of the nature of bodies that refract light . 1 The cōnexion of this chapter with the rest , and the Authors intent in it , 2 That there is a least cise of bodies , and that this least cise is found in fire . 3 The first coniunction of partes is in bodies of least cise ; and it is made by the force of Quantity . 4 The second sort of coniunction is cōpactednesse in simple Elements , and it proceedeth from density . 5 The third coniunction is of partes of different Elements , and it proceedeth from quantity and density together . 6 The reason why liquide bodies do easily ioyne together ; and dry ones difficultly . 7 That no two hard bodies can touch one an other immediately . 8 How mixed bodies ar● framed in generall . 9 The cause of the seuerall degrees of solidity in mixed bodies . 10 The rule wherevnto are reduced all the seuerall combinations of Elements in compounding of mixed bodies . 11 Earth and water are the basis of all permanent mixed bodies . 12 What kind of bodies those are where water is the basis , and earth the predominant Element ouer the other two . 13 Of those bodies , where water being the basis ayre is the predominant Element . 14 What kind of bodies result , where water is the basis and fire the predominant Element . 15 Of those bodies , where water is in excesse , it alone being both the basis , and the predominant Element . 16 Of those bodies where Earth alone is the basis , and also the predominant in excesse ouer the other thre● Elements . 17 Of those bodies where Earth is the basis , and water the predomin●t Element ouer the other two . 18 Of those bodies , where earth being the basis ayre is the predominant . 19 Of those bodies , where Earth being the basis , fire is the predominant . 20 All the second qualities of mixed bodies , arise from seuerall combinations of the first qualities : and are att last resolued into seuerall degrees of rarity and density . 21 That in the planets and starres , there is a like variet● of mixed bodies caused by light as here vpon Earth . 22 In what māner the Elements do worke vpon one an other , in the compositiō of mixed bodies : and in particular fire which is the most actiue . 23 A particular declaration touching the generation of mettalls . 1 Why some bodies are brittle , and others tough , or apt to withstand outward violence , the first instrument to dissolue mixed bodies . 2 How outward violence doth worke vpon the most compacted bodies . 3 The seuerall effects of fire , the second and chiefest instrumēt to dissolue all cōpounded bodies . 4 The reason why some bodies are not dissolued by fire . 5 The reason why fire molteth gold , but can not consume it . 6 Why leade is easily , consumed and calcined by fire . 7 Why and how some bodies are diuided by fire into spirits , waters , oyles , saltes , and earth . And what those partes are . 8 How water the third i●strumēt to dissolue bodies , dissolueth calx into salt ; and so into Terra damnata . 9 How water mingled with salt , becometh a most powerfull Agent to dissolue other bodies . 10 How putrefactiō is caused . 1 What is the sphere of actiuity in corporeall Agents . 2 The reason why no body can worke in distance . 3 An obiection answered against the manner of explicating the former axiom● . 4 Of reaction and first in pure locall motion , that each Agēt must suffer in acting and act● in suffering . 5 The former doctrine applyed to other locall motions designed by particular names . And that Suisseths argument is of no force against this way of doctrine . 6 Why some notions do admitt of intension and Remission ; and others do not . 7 That in euery part of our habitable world ; all the foure Elemēts , are found pure in small atomes ; but not in any great bulke . 1 The Authors intent in this and the following chapters . Mr. Thomas White . 2 That bodies may be rarifyed , both by outward and inward heat ; and how this is performed . 3 Of the great effects of Rarefaction . 4 The first manner of condensation , by heate . 5 The second manner of condensation by cold . 6 That yce is not water rarifyed but condensed . 7 How wind , snow , and haile are made ; and wind by raine allayed . 8 How partes of the same or diuers bodies , are ioyned more strongly together by condensation . 9 Vacuites can not be the reason , why water impregnated to the full with one kind of salt , will notwithstāding receiue more of an other . 10 The true reason of the former effect . 11 The reason why bodies of the same nature do ioyne more easily together then others . 1 What Attractiō is , and from whence it proceedeth . 2 The true sense of the Maxime , that Nature abhorreth from vacuity . 3 The true reas● of attraction . 4 Water may be brought by the force of attraction to what height soeuer . 5 The doctrine touching the attraction of water in syphons . 6 That the syphon doth not proue , water to weigh in its owne orbe . 7 Concerning attraction caused by fire . 8 Concerning attractiō made by vertue of hoat bodies , amulets etc. 9 The naturall reason giuen for diuers operations , esteemed by some to be magicall . 1 What is Filtration ; and how it is effected . 2 What causeth the water in filtration to ascend . 3 Why the filter will not droppe vnlesse the labell hang lower then the water . 4 Of the motion of Restitution : and why some bodies stand bent , others not . 5 Why some bodies returne onely in part to their natural figure ; others entirely . 6 Concerning the nature of those bodies which do shrinke and stretch . 7 How great and wonderfull effects , proceed from small , plaine , and simple principles . 8 Concerning Electricall attraction , and the causes of it . 9 Cabeus his opinion refuted concerning the cause of Electricall mot●ons . 1 The extreme heat of the sunne vnder the zodiacke , draweth a streame of ayre from each Pole into the torride zone . Chap. 18. §. 7. 2 The atomes of these two streames coming together are apt to incorporate with one an other . 3 By the meeting and mingling together of these streames att the Equator , diuers riuolets of atomes of each Pole , are continuat●d from one Pole to the other . 4 Of these atomes incorporated with some fitt matter in the bowels of the earth , is made a stone . 5 This stone worketh by emanations , ioyned with agreeing streames that meete them in the ayre ; and in fine it is a loadestone . 6 A methode for making experiences vpon any subiect . 7 The Loadestones generatiō by atomes flowing from both Poles , is confirmed by experiments obserued in the stone it selfe . 8 Experiments to proue that the loadestone worketh by emanations meeting with agreeing streames . 1 The operations of the loadestone are wrought by bodies and not by qualities . 2 Obiections against the former positiō answered . 3 The loadestone is imbued with his vertue from an other body . 4 The vertue of the loadestone is a double , and not one simple vertue . 5 The vettue of the loadestone worketh more strongly in the poles of it , then in any other part . 6 The loadestone sendeth forth its emanations spherically . Which are of two kindes : and each kind is strongest in that hemisphere , through whose polary partes they issue out . 7 Putting two loadestones within the sphere of one an other , euery part of one loadestone , doth not agree with euery part of the other loadestone . 8 Cōcerning the declination and other respects of a needle , towardes the loadestone is toucheth . 9 The vertue of the loadestone goeth from end to end in lines almost parallele to the axis . 10 The vertue of the loadestone is not perfectly sphericall though the stone be such . 11 The intention of nature in all the operations of the loadestone , is to make an vnion betwixt the attractiue and attracted bodies . 12 The maine globe of the earth is not a loadestone . 13 The loadestone is generated in all partes or climats of the earth . 14 The conformity betwixt the two motiōs of magnetike thinges , and of heauy thinges . 1 Which is the North , and which the South Pole of a loadestone . 2 Whether any bodies besides magnetike ones be attractiue . 3 Whether an iron placed ●erpēdicularly towardes the earth doth gett a magneticall vertue of pointing towardes the north , or towardes the south in that end that lyeth downewardes . 4 Why loadestones affect iron better then one an other . 5 Gilberts reason refuted touching a capped loadestone , that taketh vp more iron then one not capped ; and an iron impregnated that in some case draweth more strongly then the stone it selfe . 6 Galileus his opinion touching the former effects , refuted . 7 The Authors solution to the former questions . 8 The reasō why in the former case , a lesser loadestone doth draw the interiacent irō frō the greater . 9 Why the variation of a touched needle frō the north , is greater , the neerer you go to the Pole. 10 Whether in the same part of the world a touched needle may att one time vary more frō the north , and att an other time lesse . 11 The whole doctrine of the loadestone summed vp in short . 1 The connexion of the following Chapters with the precedent ones . 2 Concerning seuerall cōpositions of mixed bodies . 3 Two sortes of liuing creatures . 4 An engine to expresse the first sort of liuing creatures . 5 An other engine by which may be expressed the second sort of liuing creatures . 6 The two former engines and some other comparisons applyed to expresse the two seuerall sortes of liuing creatures . 7 How plantes are framed . 8 How sensitiue creatures are formed . 1 The opinion that the seede containeth formally euery part of the parent . 2 The former opinion reiected . 3 The Authors opinion of this question . 4 Their opinion refuted , who hold that euery thing containeth formally all thinges . 5 The Authors opinion concerning the generation of Animals declared , and confirmed . 6 That one substance is changed into an other . 7 Concerning the hatching of chickens , and the generation of other Animals . 8 From whence it happeneth that the deficiences , or excrescences of the parents body are often seene in their children . 9 The difference between the Authors opinion , and the former one . 10 That the hart is imbued with the generall specifike vertues of the whole body ; whereby is confirmed the doctrine of the two former paragraphes . 11 That the hart is the first part generated in a liuing creature . 1 That the figure of an Animal is produced by ordinarie secō● causes , as well as any other corporeall effect . 2 That the seuerall figures of bodies proceed from a defect in one of the three dimensions , caused by the concurrāce of accidentall causes . 3 The former doctrine is confirmed by seuerall instances . 4 The same doctrine applyed to Plants . 5 The same doctrine declared in leafes of trees . 6 The same applyed to the bodies of Animals . 7 In what sense the Author doth admitt of Vis formatrix . 1 Fromwhence doth proceed the primary motion and growth in Plantes . 2 Monsieur des Cartes his opinion touching the motion of the hart . 3 The former opinion reiected . 4 The Authors opinion concerning the motion of the hart . 5 The motion of the hart dependeth originally of its fibers irrigated by bloud . 6 An obiection answered against the former doctrine . 7 The circulatiō of the bloud , and other effects that follow the motion of the hart . 8 Of Nutrition . 9 Of Augmentation . 10 Of death and sicknesse . 1 The cōnexion of the subsequent chapters with the precedent . 2 Of the senses and sensible qualities in generall . And of the end for which they serue . 3 Of the sense of touching : and that both it and its qualities are bodies . 4 Of the tast and its qualities : that they are bodies . 5 That the smell and its qualities are reall bodies . 6 Of the conformity betwixt the two senses of smelling and tasting . 7 The reasō why the sense of smelling is not so perfect in man as in beastes : with a wonderfull historie of a man who could wind a sent as well a● any beast . 1 Of the sense of hearing : and that sound is purely motiō . 2 Of diuers artes belonging to the sense of hearing : all which confirme that sound is nothing but motion . 3 The same is confirmed by the effects caused by great noises . 4 That solide bodies may conueye the motion of the ayre or sound to the organe of hearing . 5 Where the motion is interrupted there is no sound . 6 That not only the motion of the ayre but all other motions coming to our eares make sounds . 7 How one sense may supply the want of an other . 8 Of one who could discerne soūds of words with his eyes . 9 Diuers reasons to proue sound to be nothing els but a motiō of some reall body . 1 That Colours are nothing but light mingled with darknesse ; or the disposition off a bodies superficies apt to reflect light so mingled . 2 Cōcerning the disposition of those bodies which produce white or blacke coulours . 3 The former doctrine cōfirmed by Aristot●les authority , reason , and experience . 4 How the diuersity of coulours doe follow out of various degrees of rarity and density . 5 Why some bodies are Diaphanous others opacous . 6 The former doctrine of coulours cōfirmed by the generation of white and Blacke in bodies . 1 Apparitions of coulours through a prisme or triāgular glasse are of two sortes . 2 The seuerall parts of the obiect make seuerall angles at their entrance into the prisme . 3 The reason why some times the same obiect appeareth throwgh the prisme in two places : and in one place more liuely , in the other place more dimmes . 4 The reason of the various colours that appeare in looking throwgh a prisme . 5 The reason̄ why the prisme in one position , may make the colours appeare quite contrary to what they did , when it was in an other position . 6 The reason of the various colours in generall by pure light passing through a prisme . 7 Vpon what side euery colour appeareth that is made by pure light passing through a prisme . 1 The reason of each seuerall colour in particular caused by light passing through a prisme . 2 A difficult probleme resolued touching the prisme . 3 Of the rainebow , and how by the colour of any body wee may know the compositiō of the body it selfe . 4 That all the sēsible qualities are reall bodies resulting out of seuerall mixtures of rarity and density . 5 Why the senses are only fiue in number : with a conclusion of all the former doctrine concerning them . 1 Monsieur des Cartes his opinion touching sensation . 2 The Authors opinion touching sensation . 3 Reasons to persuade the authors opiniō . 4 That vitall spiritts are the immediate instruments of sensation by conueying sensible qualities to the braine . 5 How sound is conueyed to the braine by vitall spirits . 6 How colours are conueyed to the braine by vitall spirits . 7 Reasōs against Monsieur des Cartes his opinion . 8 That the symptomes of the palsie do no way confi●me Monsieur des Cartes his opinion . 9 That Monsieur des Cartes his opiniō , can not giue a good account , how thinges are cōserued in the memory . 1 How thinges are cōserued in the memory . 2 How thinges cōserued in the memory are brought backe in to the fantasie . 3 A Confirmatiō of the former doctrine . 4 How thinges renewed in the fantasie , returne with the same circumstāces that they had at first . 5 How the memory of thinges past is lost , or confounded : and how it is repaired againe . 1 Of what matter the braine is composed . 2 What is voluntary motion . 3 What those powers are which are called naturall faculties . 4 How the attractiue and secretiue faculties , worke . 5 Concerning the concocti●● faculty . 6 Concerning the retentiue and expulsiue faculties . 7 Concerning expulsion made by Physicke . 8 How the braine is moued to worke voluntary motion . 9 Why pleasing obiects doe dilate the spirits , and displeasing ones contract them . 10 Concerning the fiue senses for what vse and end they are . 1 That Septum Lucidum is the seat of the fansie . 2 What causeth vs to remēber not only the obiect it selfe ; but also that we haue thought of it before . 3 How the motions of the fantasie , are deriued to the hart . 4 Of paine and pleasure . 5 Of Passion . 6 Of seuerall pulses caused by passions . 7 Of seuerall other effects caused naturally in the body by passiōs . 8 Of the diaphragma . 9 Concerning paine and pleasure caused by the memory of thinges past . 10 How so small bodies as atomes are , can cause so great motions in the hart . 11 How the vital spirits sent frō the braine , do runne to the intended part of the body without mistake . 12 How men are blinded by Passion . 1 The order and connexion of the subsequent Chapters . 2 From whence proceedeth the doubting of beasts . 3 Concerning the inuention of Foxes and other beasts . 4 Of foxes that catch hennes by lying vnder their roost , and by gazing vpon them . 5 From whence proceedeth the foxes inuentiō to ridde himselfe of fleas . 6 An explication of two other inuentions of foxes . 7 Concerning Mountagues argument to prooue that dogges make syllogismes . 8 A declaration how some tricks are performed by foxes , which seeme to argue discourse . 9 Of the Iaccatrays inuention in calling beasts to himselfe . 10 Of the Iaccalls designe in seruing the lyon . 11 Of seuerall inuentions of fisshes . 12 A discouery of diuers thinges done by hares , which seeme to argue discourse . 13 Of a foxe reported to haue weighed a goose , before he would venture with it ouer a riuer ; and of fabulous stories in common . 14 Of the seuerall cryings and tones of beasts : with a refutation of those authours who maintaine thē to haue compleat lāguages . 1 How hawkes and other creatures are taught to doe what they are browght vp to . 2 Of the Baboone that played on a guitarre . 3 Of the teaching of Elephātes and other beasts to doe diuers tricks . 4 Of the Orderly traine of actions performed by beasts in breeding their yong ones . 1 why beasts are affraide of men . 2 How some quali●●es caused at first by chance in beasts , may passe by generation to the whole offspring . 3 How the parēts fantasie doth oftentimes worke strange effects in their issue . 4 Of Antipaties . 5 O● Sympaties . 6 That the Antipathy of beasts towards one an other , may be taken away by assuefaction . 7 Of longing markes seene in children . 8 Why diuers men hate some certaine meates , and particularly cheese . 9 Concerning the prouidence of Aunts in laying vp in store for winter . 10 Concerning the foreknowing of beasts . Notes for div A35987-e31020 Dialog : 3o. Nodo 2 do . Notes for div A35987-e31790 1 What is a right apprehension of a thing . 2 The very thing it selfe is truly in his vnderstanding who rightly apprehendeth it . 3 The Apprehension of things cōming vnto vs by our senses , are resoluable into other more simple apprehensions . 4 The apprehension of a Being is the most simple and Basis of all the rest . 5 Th● apprehension of a thing is in next degree to that of Being , and it is the Basis of all the subsequēt ones . 6 The apprehension of things knowne to vs by our senses , doth consist in certaine respects betwixt too things . 7 Respect or relation hath not really any formall being , but only in the apprehension of man. 8 That Existence or being is the proper affectiō of man : and that mans soule is a comparing power . 9 A thing by coming into the vnderstanding of man , looseth nothing of its owne peculiar nature . 10 A multitude of things may be vnited in mans vnderstāding without being mingled or comfounded together . 11 Of abstracted and concrete termes . 12 Of vniuersal notions . 13 Of apprehending a multitude vnder o●e notion . 14 The power of the vnderstanding reacheth as farre as the extent of being . 1 How a iudgement is made by the vnderstanding . 2 That two or more apprehensions are identifyed in the soule by vniting them in the stock of being . 3 How the notiōs of a substantiue and an adiectiue , are vnited in the soule , by the common stocke of being . 4 That a settled iudgement becometh a part of our soule . 5 How the Soule commeth to deeme or settle a iudgement . 6 How opinion is begotten in the vnderstanding . 7 How faith is begotten in the vnderstanding . 8 Why truth is the perfection of a reasonable soule : and why it is not found in simple apprehensions as well as in Enuntiations . 9 What is a solid iudgement , and what a slight one . 10 What is an acute iudgement , and what a dull one . 11 In what consisteth quicknesse and Clearenesse of iudgement : and there oposite vices . 1 How discourse smade . 2 Of the figures and moodes of Syllogismes . 3 That the life of man as man , doth consist in discourse , and of the vast extent of it . Dialo : de mundo . 4 Of humane actions , and of those that concerne ourselues . 5 Of humane actions as they concerne our neighbours . 6 Of Logike . 7 Of Grammar . 8 Of Rhetorike . 9 Of Poetry . 10 Of the Power of speaking . 11 Of arts that concerne dumbe and insensible creatutes ▪ 12 Of Arithmetike . 13 Of Prudence . 14 Obseruations vpon what hath beene said in this Chapter . 1 That humane actions proceed from two seuerall principles , vnderstanding and sense . 2 How our generall and inbred maximes doe concurre to humane actiō . 3 That the rules and maximes of arts doe worke positiuely in vs though we thinke not of them . 4 How the vndestāding doth cast about when it wanteth sufficient grounds for action . 5 How reason doth rule ouer sense and passion . 6 How we recall our thoughts from distractions . 7 How reason is sometimes ouercome by sense and passion . 1 The cōnection of the subsequent Chapters with the precedent . 2 The inexistēce of corporeall thinges in the soule by the power of apprehension , doth proue her to be immateriall . 3 The notion of being , which is innate in the soule , doth proue the same . 4 The same is proued by the notion of respects . 5 That corporeall thinges are spiritualized in the vnderstanding by meanes of the soules working in and by respects . 6 That the abstracting of notions from all particular and indiuiduall accidents , doth proue the immaterialitie of the soule . 7 That the vniuersalitie of abstracted notions doth proue the same . 8 That collectiue apprehensions do proue the same . 9 The operations of the soule drawing allways from multitude to vnitie , do proue the same . 10 The difference betwixt the notion of a thing in our vnderstanding , and the impression that correspondeth to the same thing in our fansie , doth proue the same . 11 The apprehensiō of negatiōs and priuations do proue the same . 1 The manner of iudging or deeming by apprehending two thinges to be identified , doth proue the soule to be immateriall . 2 The same is proued by the manner of apprehending opposition in a negatiue iudgement . 3 That thinges in themselues opposite to one an other hauing no opposition in the soule , doth proue the same . 4 That the first truthes are identified to the soule . 5 That the soule hath an infinite capacitie , and consequently is immateriall . 6 That the opposition of contradictory propositions in the Soule doth proue her immaterialitie . 7 How propositions of eternall truth , do proue the immaterialitie of the soule . 1 That in discoursing the soule cōtaineth more in it at the same time then is in the fantasie , which prooueth her to be immateriall . 2 That the nature of discourse doth prooue the soule to be ordered to infinite knowledge , and consequētly to be immateriall . 3 That the most naturall obiects of the soule are immateriall , and consequently the soule her selfe in such . 1 That the soules being a power to order thinges proueth her to be immateriall . 2 That the soules being able to mooue without being mooued , doth prooue her to be immateriall . 3 That the soules proceeding to action with an vniuersality , and indifferency doth prooue the same . 4 That the quiet proceeding of reason doth prooue the same . 5 A conclusion of what hath beene said hetherto in this second Treatise . 1 That Mans Soule is a substance . 2 That man is compounded of some other substance besides his body . 3 That the soule doth subsist of it selfe independently of the body . 4 Two other arguments to prooue the same : one positiue , the other negatiue . 5 The same is prooued because the soule can not be obnoxious to the cause of mortality . 6 The same is prooued because the soule hath no contrary . 7 The same is prooued from the end for which the soule was created . 8 The same is prooued because she can mooue without being mooued . 9 The same is prooued from her manner of operation which is grounded in being . 10 Lastly it is prooued from the science of Morality , the principles whereof would be destroied if the soule were mortall . 1 That the soule is one simple knowing act which is a pure substance and nothing but substance . 2 That a seperated soule is in no place , and yet is not absēt from any place . Boetius . 3 That a seperated soule is not in time nor subiect to it . 4 That the soule is an actiue substance , and all in it is actiuitie . 5 A description of the soule . 6 That a seperated soule knoweth all that which she knew whilst she was in her bodie . 7 That the least knowledge which the soule acquireth in her bodie of anie one thing doth cause in her , when she is seperated from her bodie a compleat knowledge of all thing● whatsoeuer . 8 An answere to the obiections of some Peripatetikes who maintaine the soule to perish with the body . 9 The former Peripate●icke● refuted out of Aristotle . 10 The operations of a seperated soule compared to her operations in her bodie . 11 That a separated soule is in a state of pure being , and consequently immortall . 1 That a soule in this life is subiect to mutation , and may be perfected in knowledge . 2 That the knowledges which a so●le getteth in this life will make her knowledge in the next life more perfect , and firme . 3 That the soules of mē addicted to science whilst they liued here are more perfect in the next world then the soules of vnlearned men . 4 That those soules which embrace vertue in this world will be most perfect in the next , and those which embrace vice most miserable . 5 The state of a vicious soule in the next life . 6 The fundamentall reason why as well happinesse as miserie is so excessiue in the next life . 7 The reason why mans soule requireth to be in a body , and to liue for some space of time ioyned with it . 8 That the misery of the soule in the next world , proceedeth out of inequality , and not out of falsity of her iudgements . 1 The explication , and proofe of that maxime , that , if the cause be i● act , the effect must also b● . 2 The effects of all such agēts as worke instantaneously , ar● complete in the first instant that the agents are putt . 3 All pure spirits do worke instantaneously . 4 That a soule separated from her body can not suffer any change after the first instant of her separation . 5 That temporall sinnes are iustly punished with eternall pain●s .